John Study Notes

1:1-18 John's prologue presents Jesus as the eternal, preexistent Word-become-flesh (v v. 1,14) and as the one-of-a-kind Son of the Father who is Himself God (v v. 1,18). Jesus culminated God's plan of salvation. Previous to Jesus this plan included God giving the law through Moses (v. 17), His dwelling among His people in the tabernacle (v. 14), and the sending of John the Baptist (v v. 6-8,15). The prologue introduces several themes that are emphasized later in the Gospel, including Jesus as life, light, and truth, believers as God's children, and the world's rejection of Jesus.

1:1 In the beginning was the Word echoes Gen. 1:1, "In the beginning God created the heaven and the earth." John located Jesus' existence in eternity past with God. "The Word" (Gk logos) conveys the notion of divine self-expression or speech (Ps. 19:1-4). God's Word is effective. He speaks, and things come into being (Gen. 1:3,9; Isa. 55:11-12).

1:4-5 The references to life . . . light, and darkness continue to draw on Genesis themes (cp. Gen. 1:3-5,14-18,20-31; 2:7; 3:20). Light symbolism is also found in later OT messianic passages (Isa. 9:2; 42:6-7; 49:6; 60:1-5; Mal. 4:2; cp. Luke 1:78-79).

1:7-8 On John as a witness to Jesus, see note at 5:31-47.

1:11 His own refers to the Jewish people, the recipients of God's covenants, the law, and promises of a Messiah (Rom. 9:4). The Messiah's rejection by the Jews despite convincing proofs of His messiahship (esp. the "miracles") is a major subject in the first half of John's Gospel (cp. 12:37).

1:12-13 Reference to sons of God builds on the OT characterization of Israel as God's children (Deut. 14:1; cp. Exod. 4:22). True children of God come into being through faith in the Messiah, not physical birth or ethnic descent (8:41-47; cp. 3:16). This opens the way for Gentiles to become God's children (11:51-52; cp. 10:16).

1:14 The Word continues the theme of 1:1. Made flesh does not mean the Word stopped being God. Dwelt literally means "pitched His tent" (Gk skenoo), an allusion to God's dwelling among the Israelites in the tabernacle (Exod. 25:8-9; 33:7). In the past God demonstrated His presence to His people in the tabernacle and the temple. Now God has taken up residence among His people in the Word-made-flesh, Jesus Christ (John 1:17). The references to God's glory hark back to OT passages that describe the manifestation of God's presence and glory in theophanies (appearances of God), the tabernacle, or the temple (Exod. 33:22; Num. 14:10; Deut. 5:22). The Greek word monogenes underlying only begotten means "only child" (Judg. 11:34; Jer. 6:26; Amos 8:10; Zech. 12:10). "Only" may mean "one of a kind," as in the case of Isaac, who is Abraham's "one of a kind" son (Gen. 22:2,12,16 in contrast to Ishmael; cp. Heb. 11:17). In the OT, the Son of David and Israel are called God's "firstborn" son (see Ps. 89:27). The reference to God's giving His "only begotten Son" in John 3:16,18 may allude to Abraham's willingness to sacrifice Isaac (Gen. 22).

Full of grace and truth recalls "goodness (Hb hesed) and truth (Hb emet)" in Exod. 34:6, where the expression refers to God's covenant faithfulness to His people Israel. God's covenant faithfulness found ultimate expression in His sending of His "only begotten" Son, Jesus.

1:15 John the Baptist was six months older than Jesus (Luke 1:24,26), and he started his ministry earlier than Jesus (Luke 3:1-20). Usually priority in time (such as being the firstborn) implied preeminence, but Jesus' preexistence overrode John's temporal precedence.

1:17 The contrast between the law and grace and truth is not that the law was bad and Jesus was good; rather, both the giving of the law and the coming of Jesus Christ mark stages in God's reaching out to humanity. Jesus, however, marks the final, definitive revelation of God's grace and truth. He is superior to Abraham (8:53), Jacob (4:12), and Moses (5:46-47; cp. 9:28).

Incarnation

Stephen J. Wellum

The word "incarnation" derives from a Latin word developed from in + caro [flesh] which literally means "in the flesh." In Christian theology the term refers to the supernatural act of God, effected by the Holy Spirit, whereby the eternal Son of God, the second person of the Triune Godhead, took into union with himself a complete human nature apart from sin. As a result of that action, the Son of God became the God-man forever, the Word made flesh (John 1:1,14; Rom. 1:3–4; 8:3; Gal. 4:4; Php. 2:6–11; 1 Tim. 3:16; Heb. 2:5–18; 1 John 4:2).

The means whereby the incarnation came about is the virginal conception, commonly known as the virgin birth—the miraculous action of the Holy Spirit in the womb of Mary—so that what was conceived was fully God and fully man in one person forever (Matt. 1:18–25; Luke 1:26–38). He did this in order to become the Redeemer of the church, our prophet, priest, and king, and thus to save His people from their sins (Matt. 1:21). By becoming one with us, the Lord of Glory not only shares our sorrows and burdens, He is also able to secure our redemption by bearing our sin on the cross as our substitute and being raised for our justification (see Heb. 2:17–18; 4:14–16; Rom. 4:25; 1 Pet. 3:18).

The Humanity and Deity of Jesus in Scripture

Biblical evidence for the full deity and humanity of Christ is abundant. In regard to His humanity, Jesus is presented as a Jewish man who was born, underwent the normal process of growth and development (Luke 2:52), experienced a full range of human experiences (e.g. Matt. 8:10,24; 9:36; Luke 22:44; John 19:28) including growth in knowledge (Mark 13:32), and the experience of death (John 19:30). Apart from His sinlessness, which Scripture unequivocally affirms (John 8:46; 2 Cor. 5:21; Heb. 4:15; 1 Pet. 1:19), He is one with us in every way.

Scripture also affirms that the man Christ Jesus is also the eternal Son of God and thus God equal with the Father and Spirit. From the opening pages of the NT, Jesus is identified as the Lord: the one who establishes the divine rule and inaugurates the new covenant era in fulfillment of OT expectation—something only God can do (e.g. Isa. 9:6–7; 11:1–10; Jer. 31:31–34; Ezek. 34). That is why Jesus' miracles are not merely human acts empowered by the Spirit of God; rather they are demonstrations of His own divine authority over nature (e.g. Matt. 8:23–27; 14:22–23), Satan and his hosts (Matt. 12:27–28), and all things (Eph. 1:9–10,19–23). Because He is God the Son, Jesus has the authority to forgive sin (Mark 2:3–12), call Himself the fulfillment of Scripture (Matt. 5:17–19; 11:13), view His relationship with the Father as one of equality and reciprocity (Matt. 11:25–27; John 5:16–30; 10:14–30), and do the very works of God in creation, providence, and redemption (John 1:1–18; Col. 1:15–20; Php. 2:6–11; Heb. 1:1–3).

Theological Expression of Jesus' Natures

Later church reflection, especially at the Council of Chalcedon (a.d. 451), affirmed that we cannot do justice to Scripture without confessing that Jesus of Nazareth was fully God and fully man. God the Son, who gave personal identity to the human nature He had assumed and did so without putting aside or compromising His divine nature, must be confessed as one person who now exists in two natures. Additionally, Chalcedon affirmed that we must not think that the incarnation involved a change in the properties of each nature so that some kind of blending resulted which was neither divine nor human, as the Eutychians wrongly affirmed. Rather, we must affirm that the properties of each nature (human and divine) were preserved so that Jesus is all that God is in all of His perfections and all that we humans are except in terms of sin.

This affirmation entails at least two important points. First, the man Jesus from the moment of conception was personal by virtue of the union of the human nature in the person of the divine Son. At no point were there two persons or two centers of self-consciousness, as the Nestorians wrongly affirmed. That is why in our Lord Jesus Christ we come face to face with God. We meet Him, not subsumed under human flesh, not merely associated with it, but in undiminished moral splendor. The deity and humanity coincide, not because the human has grown into the divine, but because the divine Son has taken to Himself a human nature for our salvation. He is the divine Son who subsists in two natures, who has lived His life for us as our representative head, died our death as our substitute, and been raised for our eternal salvation. This is why the Lord Jesus is utterly unique and without parallel and thus the only Lord and Saviour. Second, since in the incarnation the eternal Son took to Himself a human nature, He can now live a fully human life. Yet He was not totally confined to that human nature as if for a period of time the divine nature was divested of its attributes or function. That is why Scripture affirms that even as the incarnate One, the divine Son continued to uphold and sustain the universe (Col. 1:15–17; Heb. 1:1–3) even while He lived out His life on earth as a man dependent upon the Father and empowered by the Spirit (John 5:19–27; Acts 10:38).

Our affirmation of the biblical Jesus is beyond our full comprehension, but it is only in such a Jesus that we have one who can meet our every need. Apart from Him as God the Son incarnate, we do not have a Redeemer who can stand on our behalf as a man, let alone satisfy God's own righteous demand upon us due to our sin. After all, it is only God who can save us. By becoming one with us, our Lord not only becomes our sympathetic Saviour, He also accomplishes a work that saves us fully, completely, and finally.

1:19-2:11 This introductory unit presents the first week of Jesus' ministry: Day 1, John's witness about Jesus (1:19-28); Day 2, John's encounter with Jesus (1:29-34); Day 3, John's referral of two of his disciples to Jesus (1:35-39); Day 4, Andrew's introduction of his brother Peter to Jesus (1:40-42); Day 5, the recruitment of Philip and Nathanael (1:43-51); and Day 7, the wedding at Cana (2:1-11). During this early stage Jesus was hailed by John the Baptist as the "Lamb of God" (1:29,36), gathered His first disciples, and performed His first "miracle"—turning water into wine (2:11).

1:19-21 The Christ refers to the coming greater Son of David, predicted in the OT (2 Sam. 7:11-16; Hos. 3:5). Elijah, who never died (2 Kings 2:11), was expected to return in the end time (Mal. 4:5) to "restore all things" (Matt. 17:11; cp. Luke 1:17). John the Baptist resembled Elijah in his rugged lifestyle (Matt. 3:4; cp. 2 Kings 1:8) but denied being Elijah. Moses predicted the coming of a prophet in Deut. 18:15,18 (cp. Acts 3:22; 7:37), who was expected in Jesus' time (John 6:14; 7:40); John denied being that prophet as well (though he was a prophet; see 10:40-41; Matt. 11:11-14).

1:23 John was a voice in keeping with Isaiah's prophecy (Isa. 40:3; cp. Matt. 3:3; Mark 1:3; Luke 3:4). This messenger of God was to prepare the way for Jehovah's coming by preaching repentance and divine judgment. Isaiah's vision in Isa. 40–55 drew heavily on exodus typology and envisioned a new exodus of God's people in which God's glory would be revealed and His people delivered. This would be accomplished by the coming of the Servant of the Lord (see esp. Isa. 52:13–53:12).

1:28 Luke 3:1 places this event in the fifteenth year of the reign of Tiberius (a.d. 14–37), or a.d. 29. John would have been about 33 years old. Bethabara (cp. 10:40) was probably the region of Batanea in the northeast (called Bashan in the OT).

1:29 On the next day, see note at 2:1-2. John the Baptist's references to Jesus as the Lamb of God may echo the lamb led to the slaughter mentioned in Isa. 53:7. John may also have proclaimed Jesus as the apocalyptic warrior lamb who would bring judgment (Rev. 5:6,12; 7:17; cp. Matt. 3:7-12; Luke 3:7-17). Jesus' sacrificial, substitutionary death appeased God's wrath against sin and sinners (1 John 2:2; 4:10).

1:31 By I knew him not John probably meant that he did not know Jesus was the Messiah until he saw the sign from God mentioned in verses 32-33.

1:32-34 The Spirit did not just descend on Jesus, He abode on Him (cp. 3:34)—a sign of Jesus' divine anointing. In the OT, the Spirit came upon people to enable them to accomplish specific tasks. Isaiah predicted that the Messiah would be full of the Spirit at all times (Isa. 11:2; 61:1; cp. Luke 4:18; see note at 5:31-47).

1:35 In 1:35–4:42 John narrated events that fell between Jesus' baptism and the start of His Galilaean ministry. On the next day, see note at 2:1-2.

1:38 Rabbi (Master) is one of six instances where John translated an Aramaic term for his readers. The others are "Messiah" (Christ, v. 41; 4:25); "Cephas" (stone, 1:42); "Siloam" (Sent, 9:7); "Thomas" (Didymus, "Twin"; 11:16; 20:24; 21:2); and "Golgatha" (place of a skull, 19:17).

1:40 The other disciple of the two was probably John.

1:41 On Messias . . . Christ, see note at verse 38.

1:42 Cephas is an Aramaic word meaning "stone" (cp. "rock" in Matt. 16:16-18; see note at John 1:38). God frequently changed people's names to indicate their special calling.

1:43 On the day following, see note at 2:1-2. Jesus' calling of His disciples differed from customary practice. Usually a disciple took the initiative to follow a rabbi (15:16).

1:44 Most likely, Andrew and Peter grew up in Bethsaida and later moved to Capernaum (Mark 1:29; cp. Mark 1:21), located only a few miles west. Similarly, Jesus was born in Bethlehem, grew up in Nazareth (John 1:45), and later moved to Capernaum (Matt. 4:13).

1:45 Nathanael is also mentioned in 21:2. Nathanael may be the personal name of Bartholomew ("son of Tholomaios"), who is linked with Philip in all three Synoptic lists (Matt. 10:3; Mark 3:18; Luke 6:14). Philip's reference to the One Moses wrote about in the law may allude to predictions of a coming prophet in Deut. 18:15,18 (see note at John 1:19-21). The expression "the law and the prophets" commonly referred to the OT in its entirety (Matt. 5:17; 7:12).

1:46 Nathanael, who hailed from the small village of Cana in Galilee (21:2; cp. 2:1-11), used something of a double standard when he displayed prejudice toward Nazareth, a village of no more than 2,000 people.

1:48 Jesus displayed supernatural knowledge, identifying Himself as Messiah.

1:49 Son of God identifies Jesus as the prophesied Messiah (2 Sam. 7:14; Ps. 2:7); King of Israel likewise is a common OT designation for the Messiah (Zeph. 3:15). The two terms also appear in Matt. 27:42; Mark 15:32.

1:51 Verily, verily translates Hebrew amen, amen, a solemn affirmation emphasizing the authoritative nature of Jesus' pronouncement. The phrase appears 25 times in John's Gospel. Jesus alludes to the story of Jacob in Gen. 28:12-15. The greatness of the Son of man will far surpass the vision of Jacob the patriarch (John 4:5-6,11-12). Jesus is the "new Bethel" where God is revealed, and the "new Israel." The expression Son of man harks back to the mysterious figure of "one like the Son of man" in Dan. 7:13-14. The Son of man would be "lifted up" by crucifixion (see note at John 3:14), provide divine revelation (6:27,53), and act with end-time authority (5:27; 9:39).

2:1-2 Third day is probably counted from Jesus' encounter with Nathanael. Cana of Galilee was later the site of Jesus' third miracle ("the second miracle" performed in Cana; 4:54). Jewish weddings were community events, a time of special focus not just on bride and groom but also on their extended families. Jesus' mother may have been a friend of the family, helping behind the scenes. Jesus' disciples probably included the five mentioned in 1:35-51.

2:3 The wedding party's running out of wine ironically calls to mind the spiritual barrenness of first-century Judaism.

2:4 Jesus' use of woman to address His mother established a polite but firm distance between them, as did His question, what have I to do with thee? On Jesus' hour, cp. 7:6,8,30; 8:20. Because of misconceptions about the coming Messiah, Jesus chose not to reveal Himself openly to Israel (though He did perform numerous messianic "miracles"; see note at 2:11). John portrayed Jesus as the "elusive Christ" via Jesus' pattern of occasional withdrawal (7:6-9; 10:40-41; 11:56-57), His realism about people's true motives (2:23-25), and His ability to elude His opponents when charged with blasphemy (7:44; 8:59; 10:39). Jesus remained elusive until His time finally arrived (12:23,27; 13:1; 16:32; 17:1).

2:5 Mary's instructions, Whatsoever he saith unto you, do it, recalls Pharaoh's instructions in Gen. 41:55.

2:6 The six jars may indicate incompleteness since seven represented fullness. Their combined capacity was as much as 180 gallons. The purifying ritual may have involved the washing of the guests' hands and certain utensils used at the wedding.

2:7 Filled them up to the brim points to the abundance of Jesus' messianic provision (3:34).

2:9 The governor may have been the head waiter in charge of catering. He supervised the serving of food and drink, and employed several servants.

2:11 The fact that Jesus' turning of water into wine at the wedding is called the beginning of miracles . . . in Cana of Galilee leads the reader to expect more miracles (lit "signs") to follow. The corresponding reference in 4:54 is to Jesus' healing of the royal official's son again while at Cana, "the second miracle that Jesus did, when he was come out of Judaea into Galilee." Beyond this, Jesus' signs include the non-miraculous but prophetic temple clearing (2:13-22; one of Jesus' Judaean signs; cp. v. 23; 3:2); His healing of a lame man (5:1-15); the feeding of the crowds (6:1-15); the healing of the man born blind (chap. 9); and the raising of Lazarus (chap. 11).

In each case, the emphasis is on the way the miracle was a sign of Jesus' messianic nature (12:37-40; 20:30-31) and on the striking nature of the feat. These miracles pointed unmistakably to Jesus as Messiah—whether it be the large quantity and high quality of wine (2:6,10); the short span required by Jesus to "rebuild" the temple (v v. 19-20); the long-distance healing of the royal official's son (4:47,49-50); the lame man's 38 years as an invalid (5:5); the abundance of food Jesus produced (6:13); the man's congenital blindness (9:1-2); or Lazarus's four days in the tomb (11:17,39). That He manifested forth his glory; and his disciples believed on him harks back to 1:14.

2:12 Capernaum was about 15 miles northeast of Cana and could be reached in a day's journey. Capernaum served as Jesus' headquarters after John the Baptist's imprisonment (Matt. 4:12-13; Luke 4:28-31; cp. Matt. 9:1).

2:13-22 Jesus' first major confrontation with Jewish leaders in John's Gospel took place when He cleared the Jerusalem temple at Passover. The Synoptic Gospels record a later clearing, just before the crucifixion (Mark 11:15-19). By clearing the temple, Jesus displayed zeal for God's house (John 2:17; cp. Ps. 69:9) and performed a sign of judgment on the Jewish leaders who had allowed worship to deteriorate into commerce. His action also prophetically foreshadowed His crucifixion and resurrection, which would establish Him as the new center of worship, replacing the old temple.

2:13 This is the first reference to a Jewish feast in John's Gospel and the first reference to passover. Later, John referred to two more Passovers at 6:4 (Jesus in Galilee) and 11:55; 12:1 (Jesus' final Passover in Jerusalem). Beyond this, Matt. 12:1 may refer to another Passover not recorded in John. If so, Jesus' ministry included four Passovers and extended over about three and one-half years, spanning from a.d. 29 to 33 (see note at John 1:28). Apart from these Passover references, John also mentioned Jesus' activities at an unnamed Jewish festival in 5:1 (possibly Tabernacles); at the Feast of Tabernacles in 7:2; and at the Feast of the Dedication (or Hanukkah) in 10:22. Jerusalem was at a higher elevation than Galilee.

2:14 Temple (Gk hieron) denotes the area surrounding the temple, including the Court of the Gentiles, in distinction from the temple proper (Gk naos). Livestock merchants and money changers (exchanging idol-free coins for those tainted with pagan engravings) eased the logistical burden on pilgrims traveling to Jerusalem from afar by providing them with appropriate animals and coins for sacrifices and offerings. By conducting their business within the temple complex, however, they disrupted worship (esp. for Gentiles) and obstructed the temple's purpose.

2:17 Jesus' clearing of the temple reminded His disciples of the righteous sufferer in Ps. 69:9. First-century Jews expected the Messiah to purge and reconstitute the temple. Jesus was passionately concerned for the holiness and purity of God's house.

2:22 The scripture may be Ps. 69:9 (cited in John 2:17). The word which Jesus had said refers to verse 19.

2:23-4:42 The bulk of chapters 3 and 4 is devoted to Jesus' encounters with Nicodemus, a representative of the Jewish religious establishment, and an unnamed woman representing Samaritan religion. Interspersed are explanatory sections (3:16-21,31-36) and a vignette on John the Baptist (3:22-30). The encounters with Nicodemus and the Samaritan woman are a study in contrasts. Nicodemus's status as a Sanhedrin member differs sharply from the lowly Samaritan woman who had a sinful past and present. Yet in both cases Jesus discerned deep spiritual need. He confronted Nicodemus about his need for regeneration and the woman about her sin.

2:23-25 Jesus' knowledge of people's hearts was displayed in His encounters with Nicodemus and the Samaritan woman; see note at verse 4.

3:1 Nicodemus was a common name in first-century Israel. Ruler of the Jews refers to the Jewish governing body known as the Sanhedrin council.

3:2 Nicodemus's coming to Jesus by night may have negative overtones ("night" is probably negative in 13:30 but not in 21:3; see also the reference to the present event without apparent negative connotation in 19:39). Coming from a "master of Israel" (3:10), the address Rabbi denoted respect, especially since it was known that Jesus did not have formal rabbinic training (7:15). The miracles presumably included those performed in Jerusalem (2:23), possibly the temple clearing (cp. 2:18; see note at 2:11).

3:3-8 The discussion of the need for spiritual rebirth develops the reference to the "sons of God" who are "born" of God in the prologue (1:12-13). On "children of God," see 8:39-58 and 11:51-52. The phrase born of water and of the Spirit probably refers to spiritual birth that cleanses from sin and brings spiritual transformation (Ezek. 36:25-27). The kingdom of God, a major topic in the other Gospels, is mentioned by John only in verses 3,5 (see the reference to Jesus' kingdom in 18:36).

3:7 Ye probably indicates Nicodemus and other Sanhedrin members (cp. v v. 1,11).

3:8 Jesus illustrated His pronouncement in verses 3-5 with an analogy between wind and a person born of the Spirit. While their origins are invisible, their effects can be observed. Wind and Spirit translate the same Greek and Hebrew words (Gk pneuma; Hb ruach).

3:10 Jesus may here be "returning the compliment" (see note at v. 2), though He chastised Nicodemus for his lack of understanding.

3:13 Jesus' statement may allude to Prov. 30:4. Only Jesus came down from heaven and returned there (Luke 24:51; Acts 1:9).

3:14 In the wilderness everyone who had been bitten by a poisonous snake and looked at the brasen serpent in faith was healed (Num. 21:8-9). The reference to the Son of man being lifted up is the first of three "lifted up" sayings in John (8:28;12:32). All three speak of the future "lifting up" of the Son of man in double meaning (possibly inspired by the language of Isa. 52:13). The third saying refers to Jesus' crucifixion (cp. 12:33 and the similar reference to Peter's martyrdom in 21:19).

3:16-18 God, out of love, gave his only begotten Son (cp. 1:14,18), so that everyone who believes in Him will have everlasting life (see notes at 5:26 and 14:6). John's favorite designation for Jesus is the Son sent by the Father (3:34-36; 5:19-26; 6:40; 8:35-36; 14:13; 17:1), imagery taken from the Jewish concept of the shaliach (messenger), according to which the sent one is like the sender himself and faithfully pursues the sender's interests (13:16,20). Jesus is that "Sent One" par excellence (9:7), and He in turn sends His disciples (see note at 20:21-22). Being sent implies that the commission, charge, and message are issued by the sender rather than originating with the ones sent. The messengers' role is to fulfill their commission according to their sender's will.

3:19-21 On Jesus as the light, see note at 8:12.

3:22 Jesus left the vicinity of Jerusalem and headed to the countryside of Judaea. In 4:3, Jesus left Judaea altogether, returning to Galilee (2:12) by way of Samaria.

3:26 On John the Baptist as a witness to Jesus, see note at 5:31-47.

3:28 John's assertion that he had been sent before the Messiah may allude to Mal. 3:1 (cp. Matt. 11:10; Mark 1:2; Luke 7:27).

3:29 John's reference to Jesus as the bridegroom (cp. Matt. 9:15) identified Jesus as Israel's long-awaited King and Messiah. In the OT, Israel is frequently depicted as God's "bride" (Isa. 62:4-5; Jer. 2:2; Hos. 2:16-20). John's role was that of the groom's friend, who selflessly rejoiced with the groom (1:6-9,15,19-36).

3:30 John the Baptist downplayed his disciples' concerns expressed in verse 26. Now that the Light had come (1:6-9), the lamp had done its work (see note at 5:35).

3:33 Set to his seal means confirming or authenticating something as true by stamping it with a seal.

3:34 On Jesus as the recipient beyond measure of God's Spirit, see note at 1:32-34 (see also Rev. 3:1; 5:6).

3:36 Hath everlasting life indicates that eternal life is not just a future expectation but is already a present experience. Conversely, unless a person believes in Jesus the Messiah, he remains under God's judgment (v v. 19-21).

4:1-42 Jesus' encounter with the Samaritan woman took place by divine necessity (v. 4). Unlike Nicodemus, the woman progressed in her understanding. She viewed Him first as a Jew (v. 9), then as someone who could make her life easier (v. 15), then as a prophet (v. 19), and then possibly as Messiah (v. 29). The woman's fellow townspeople concluded that Jesus was the Saviour of the world (v. 42).

4:1 The Pharisees had investigated John the Baptist's credentials (1:19,24); now they were looking into those of Jesus.

4:2 This clarified the statements in 3:26 and 4:1.

4:3 On Jesus going from Judaea to Galilee, see note at 3:22.

4:4 Must needs may indicate that Jesus' itinerary was set by the sovereign plan of God (9:4; 10:16; 12:34; 20:9). Through Samaria was the most direct route from Judaea to Galilee, but strict Jews, wishing to avoid defilement, bypassed Samaria by taking a longer, less direct route. This involved crossing the Jordan and traveling on the eastern side of the river.

4:5 Sychar was located just east of mounts Gerizim and Ebal. From Gen. 48:21-22 and Josh. 24:32 it was inferred that Jacob gave to his son Joseph the land at Shechem which he had bought from the sons of Hamor (Gen. 33:18-19) and which later served as Joseph's burial place (Exod. 13:19; Josh. 24:32).

4:6 Jesus' weariness underscores His genuine, full humanity.

4:8 Jesus and His disciples usually carried little or nothing to eat, but brought money to buy provisions along the way (12:6; 13:29). Jesus did not fear being defiled by food bought in a Samaritan village.

4:9 The author's aside that Jews have no dealings with the Samaritans explained to his Diaspora readership that rabbis considered Samaritans to be in a continual state of uncleanness.

4:10-15 The references to Jesus as the giver of living water involve double meaning (see notes at 3:3-8 and 3:14). Literally, the phrase refers to fresh spring water (Gen. 26:19; Lev. 14:6). God was known as the source of life (Gen. 1:11-12,20-31; 2:7) and "the fountain of living waters" (Jer. 2:13; see Isa. 12:3). In Num. 20:8-11, water gushed out of the rock, a much-needed provision for the Israelites.

4:11 Jacob's well is more than 100 feet deep today and was probably deeper in Jesus' day.

4:12 The woman's account was based on tradition. The book of Genesis does not record Jacob digging a well, drinking from it, and giving it to his children.

4:14 The well giving life is reminiscent of Isa. 12:3 (cp. Isa. 44:3; 55:1-3).

4:17 While technically truthful, the woman's statement was misleading. Jesus knew the full truth.

4:18 Five husbands could be translated "five men" (Gk aner).

4:19 Jesus knew the woman's life circumstances without apparently having been told by anyone (cp. Luke 7:39).

4:20-21 This mountain is Gerizim (Deut. 11:29; 27:12), the OT setting for the pronouncement of blessings for keeping the covenant, and the mountain on which Moses commanded an altar to be built (Deut. 27:4-6). The fathers included Abraham (Gen. 12:7) and Jacob (Gen. 33:20), who built altars in this region.

4:24 Because God is a Spirit, the Israelites were not to make idols "in the likeness of any thing" as the surrounding nations did (Exod. 20:4). Proper worship of God is a matter of spirit rather than physical location.

4:27 The disciples' amazement that Jesus was talking with a woman stemmed from the common Jewish teaching that talking too much to a woman, even one's wife, was a waste of time, diverting one's attention from the study of Scripture and reflection on God.

4:28 The woman's waterpot was probably a large earthenware pitcher carried on the shoulder or hip. She abandoned her original purpose for coming to the well in order to tell her townspeople about Jesus.

4:29 All things was an exaggeration—understandable in light of her excitement. See note at verse 39.

4:31 Master, eat reflected the disciples' concern for their teacher's well-being. Jesus had been worn out from His journey before His conversation with the Samaritan woman (see note at v. 6). He still had not had anything to eat.

4:32-34 The accomplishment of Jesus' mission was more important to Him than physical food (Matt. 6:25; Mark 3:20-21). His statement may echo Deut. 8:3 (cp. Matt. 4:4; Luke 4:4). On Jesus' work, see note at 17:4.

4:35 In agriculture there is always a considerable separation in time between sowing and harvesting. The disciples needed to realize that with the coming of Jesus, sowing (preaching) and reaping (conversions) coincided. The immediate reference may be to the approaching Samaritans (v v. 39-42).

4:36 This saying is reminiscent of Amos 9:13, which depicted the prosperity of the new age. Hence Jesus claimed that He was ushering in the messianic age, a time of swift, abundant harvest.

4:37-38 This saying may allude to Mic. 6:15, "Thou shalt sow but . . . not reap." Yet Jesus' adaptation left judgment unmentioned. The others who had labored were Jesus and His predecessors, most recently John the Baptist, the final prophet associated with the OT era. Jesus' followers were the beneficiaries of their work and would bring in the harvest.

4:39 That city refers to Sychar (see note at v. 5). Though people would naturally be skeptical about religious pronouncements made by an immoral woman, her sincerity (and perhaps a noticeable change in her morality) convinced her townspeople to take her seriously as she spoke about Jesus.

4:40 Jesus obviously did not share in the Jewish bias against Samaritans since He spent two days with them (see notes at v v. 4 and 9).

4:41-42 As others had done (1:40-41,45), the woman brought people to Jesus so they could see for themselves. Ultimately, it was on the basis of a personal encounter with Jesus that they believed. His large harvest among the Samaritans marked the first sign of the universal scope of His saving mission (10:16; 11:51-52). The early church also undertook a Samaritan mission (Acts 8:4-25; cp. Acts 1:8). In fact, the pattern of Jesus' mission from Judaea (Nicodemus, John 3), to Samaria (John 4), to the Gentiles (v v. 46-54; cp. 12:20-33), anticipated the post-Pentecost mission of the early church (Acts 1:8).

4:43-54 The healing of the royal official's son completes the "Cana cycle" in John's Gospel, which spans from 2:1 to 4:54 and begins and ends with a "miracle" performed by Jesus in Cana of Galilee (2:11; 4:54; see note at 2:11). The present miracle is a rare instance of a long-distance healing performed by Jesus. The story resembles that of the Gentile centurion in Matt. 8:5-13 and Luke 7:2-10, but this is not the same incident. All three miracles featured in the Cana cycle (the turning of water into wine, the temple clearing, and the healing of the royal official's son) set forth Jesus as Messiah, who showed convincing signs of His divine commission.

4:43 From Sychar to Cana of Galilee was about 40 miles, a trip of two or three days.

4:45 Jesus' Galilaean welcome must be understood in light of verses 44 and 48 (cp. 2:23-25).

4:46-47 The nobleman was probably a Gentile centurion, possibly in service to Herod Antipas (Mark 6:14). His son's illness involved fever (John 4:52) and appears to have been terminal (v v. 47,49). From Capernaum to Cana was about 15 miles.

4:48 The expression signs and wonders probably harks back to the series of miracles performed by Moses at the exodus. Jesus rebuked people for their dependence on the miraculous; for John, miracles were "signs" pointing to Jesus' messianic identity (see note at 2:11).

4:49-50 This is a rare instance of a long-distance miracle. A similar incident is described in Matt. 8:5-13 and Luke 7:1-10. The words thy son liveth may recall Elijah's statement in 1 Kings 17:23. If so, Jesus' messianic activity is compared with the healing ministry of Elijah (Luke 4:23-27).

4:54 The second miracle refers to signs done in Cana (see note at 2:11); in the interim, Jesus had performed miracles in Jerusalem (2:23; 3:2; 4:45). Thus John closed the cycle of Jesus' first ministry circuit, starting and ending in Cana of Galilee (see note at v v. 43-54).

5:1-47 The "festival cycle" in John's Gospel spans from 5:1 to 10:42 and is characterized by escalating conflict between Jesus and the Jewish authorities. This cycle begins with yet another miracle—Jesus' healing of a lame man at a feast in Jerusalem (see note at 2:11). The fact that the healing took place on a sabbath provoked a major controversy. Jesus was accused of breaking the law by telling the man to pick up his bed (5:8-10). The controversy escalated to the point where the Jewish leaders charged Jesus with blasphemy for claiming to continue the work of God (v. 18). This provided an occasion for Jesus to defend His ministry and enumerate evidences for His identity.

5:1 After this marks the passing of an indefinite period of time. Up to a year and a half may have passed after the last recorded feast, the Passover, when Jesus cleared the temple and met with Nicodemus. The unnamed feast may have been Tabernacles.

5:2-4 Bethesda may mean "house of mercy," a fitting term given the desperate state of the people who lay there hoping for a miraculous cure. See note at 1:38. Most likely official Judaism did not approve of the superstition about the angel.

5:5 Infirmity probably means "paralyzed" or "lame" here (the Gk word expresses "disabled"). We do not know the invalid's age or how long he had been lying there, but he had been crippled for thirty and eight years, which is longer than many people in antiquity lived and roughly as long as Israel's wilderness wanderings (Deut. 2:14). On John's penchant for selecting "difficult" and striking miracles, see note at 2:11. For a similar healing, see Matt. 9:1-8.

5:6 Knew probably indicates supernatural knowledge (see notes at 1:48 and 4:19). Jesus' conversation with the man may have been occasioned by his request for alms (Acts 3:1-5).

5:7 This man relied on superstition rather than faith in God. He also thought fate was unfair regarding who was healed.

5:8-9 A bed (Gk krabattos; as distinguished Gk klinarion, e.g., Acts 5:15) was the poor man's bedding. Made of straw, it could be rolled up and carried. We are not told this day was the sabbath until the miracle was performed. This sets the context for the tensions with the unbelieving Jews (cp. 9:14).

5:10 In a petty display of religious legalism, the Jewish leaders objected to the man's picking up his bed on the sabbath. While not actually breaking any biblical sabbath regulations, the man was violating a rabbinical code that prohibited the carrying of an object "from one domain into another" (m. Sabb. 7:2). Hence Jesus would be accused of enticing the man to sin (v v. 12,16).

5:14 Jesus met the man again in the temple (see note at 2:14), a short distance from the site of his healing. Jesus' words may imply that the man's suffering was due to sin but do not suggest that all suffering is caused by personal sin (see note at 9:2). A worse thing may refer to eternal judgment for sin (v v. 22-30).

5:17 While Gen. 2:2-3 teaches that God rested (Hb shabath) on the seventh day of creation, Jewish rabbis agreed that God continually upheld the universe, yet without breaking the sabbath. If God was above sabbath regulations, so was Jesus (Matt. 12:1-14). What is more, even the Jews made exceptions to the rule prohibiting work on the sabbath, most notably in cases where circumcision occurred on a sabbath (John 7:23).

5:18 Making himself equal with God seemed to violate the OT teaching that there is only one God (Deut. 6:4). Thus the Jewish leaders accused Jesus of blasphemy, which became the primary charge leveled against Him before Pilate (John 19:7).

5:19-26 On Jesus' relationship to the Father in these verses, see note at 3:16-18.

5:19 Jesus echoes Moses' affirmation concerning the works he did: "I have not done them of mine own mind" (Num. 16:28).

5:21 Jesus' statement is significant since raising the dead and giving life are the prerogatives of God alone (Deut. 32:39; 1 Sam. 2:6; 2 Kings 5:7).

5:22 Like life (v. 21), judgment is the exclusive prerogative of God (Gen. 18:25; Judg. 11:27).

5:23 Jesus characterized Himself as God's authorized messenger (see note at 3:16-18). This is similar to Moses and the prophets, who served as God's agents and spokesmen. Of designated messengers (Hb shaliach), Jews held that "a man's agent is like the man himself" (m. Ber. 5:5). This verse in effect established Jesus' right to be worshipped and amounted to a claim of deity.

5:25 Jesus' words are reminiscent of Ezekiel's vision of the valley of dry bones (Ezek. 37).

5:26 The claim that Jesus had life in himself echoes the affirmation in the prologue that "in him was life" (1:4; see note at 14:6). It is further supported by Jesus' statement, "I am the resurrection, and the life" (11:25). Because He is "the life" and has life in Himself, Jesus is able to give life (abundant life now; eternal life in the future) to all who place their trust in Him (3:16; 10:10).

5:27 Because he is the Son of man echoes Dan. 7:13.

5:30 On I can of mine own self do nothing, see notes at verses 19 and 23.

5:31-47 Jesus spoke of several witnesses who bore testimony about Him: John the Baptist (v v. 32-36; cp. 1:7-8,15,19,32-34; 3:26); His own works (5:36; cp. 10:25,32,37-38; 15:24); God the Father (5:37-38; 8:18); and the Scriptures (5:39), particularly those written by Moses (v v. 45-47). Elsewhere in this Gospel, reference is made to the witness of Jesus Himself (3:11,32; 8:14,18; 18:37), the Spirit (chaps. 14–16, esp. 15:26), the disciples (15:27), and the fourth evangelist (19:35; 21:24). The "witness" theme in John's Gospel is part of a larger "trial motif." This reverses the world's perspective of Jesus being put on trial. It becomes clear that it is really the world, not Jesus, that is on trial, with a multitude of witnesses bearing testimony to His true identity as Messiah. This section also emphasizes the world's guilt for rejecting Jesus.

5:31 Jesus did not deny His reliability. He was alluding to the importance of having multiple witnesses (Deut. 17:6; 19:15; cp. Num. 35:30).

5:32 Jesus was speaking of God the Father (cp. v. 37). Avoiding God's name was a common way of showing reverence.

5:33 On Jesus as the truth, see note at 14:6 and the echo of this passage before Pilate (18:37). Compare 3 John 3,12.

5:35 Jesus' characterization of John the Baptist as a burning and a shining light (lit "lamp") seems to echo Ps. 132:17 where God "ordained a lamp" for His Anointed One. John was a "lamp" but not the Light (John 1:7-9); his witness was comparatively small and temporary. The past tense may imply that John was now dead or imprisoned. See notes at 3:29 and 3:30.

5:37 The Father himself . . . hath borne witness may refer to the voice at Jesus' baptism (Matt. 3:17), a passage not explicitly mentioned in John, though the primary reference may be to God's witness in Scripture (John 5:45-47; cp. Luke 24:27,44; Acts 13:27; 1 John 5:9). Jesus' affirmation that His hearers had not heard God's voice or seen his shape (cp. 1:18) seems to allude to wilderness Israel, which received the law at mount Sinai without hearing or seeing God directly.

5:38 A God-fearing person does have the word of God living in his heart (Josh. 1:8-9; Ps. 119:11).

5:39 Scripture itself does not impart life, but it witnesses to the One who does—Jesus (cp. v v. 46-47).

5:43 Jesus predicted the proliferation of false Christs as a sign of the end times (Matt. 24:5). The first-century Jewish historian Josephus reported a string of messianic pretenders in the years before a.d. 70.

5:45-47 Jesus' appeal to Moses prepares the way for chapter 6, where Jesus is presented as the new Moses providing the new "bread from heaven." The reference to Moses as a witness to accuse the Jews may allude to Deut. 31:26-27 where the law was invoked as a witness against the Israelites. The reference to Moses writing about Jesus may allude to the Pentateuch in general or to the prediction of a prophet like Moses (Deut. 18:15).

6:1-71 The feeding of the crowds (cp. Matt. 14:13-23; Mark 6:30-44; Luke 9:10-17) is yet another of Jesus' messianic "miracles" (see note at John 2:11), aligning Jesus with God's provision of manna to wilderness Israel through Moses (6:30-31). In response to the people's demand that He perform a sign greater than Moses' signs at the exodus, Jesus claimed to be the "bread of life" that provides spiritual nourishment for all who believe in Him (eat and drink of Him). This controversial statement proved to be a watershed moment in Jesus' ministry, because many of His followers abandoned Him at this point (v v. 60-66). But the twelve, through Peter their spokesman, reaffirmed their allegiance (v v. 68-69).

6:1 After these things again indicates the passing of an indefinite period of time (5:1)—up to half a year. Herod Antipas founded Tiberias, the largest city on the sea of Galilee, in honor of his patron, the Roman emperor Tiberius (a.d. 14–37). Toward the end of the first century the name was applied to the sea.

6:3 Mountain may not refer to a specific mountain. It could designate the hill country east of the lake, known today as the Golan Heights (Matt. 14:23; Mark 6:46). Like other rabbis, Jesus sat to teach (Matt. 5:1; Mark 4:1; 9:35; Luke 4:20).

6:4 This is the second of three passovers mentioned by John, and the only one Jesus spent in Galilee (see note at 2:13).

6:5 The crowd apparently walked several miles around the north side of the lake and caught up with Jesus and the disciples. Philip would be the natural choice for Jesus' question since he, like Andrew (v. 8) and Peter, was a native of nearby Bethsaida (see note at 1:44). Jesus' question echoes Moses' query in the wilderness: "Whence should I have flesh to give unto all this people?" (Num. 11:13). Other parallels between John 6 and Num. 11 are the people's grumbling (Num. 11:1; John 6:41,43); the description of the manna (Num. 11:7-9; John 6:31); the reference to the eating of "flesh" (Num. 11:13; John 6:51); and the overabundance of the provision (Num. 11:22; John 6:7-9).

6:7 A penny was literally a denarius. Two hundred would be roughly eight months' wages for a common laborer (12:5; Matt. 20:2).

6:9 Lad may refer to a kid, a teenager, or even someone in his early twenties. The same word is used to refer to young Joseph in Gen. 37:30. Barley was common food for the poor (the well-to-do preferred wheat bread); the fishes were probably dried or preserved, perhaps pickled. In a similar account, Elisha fed 100 men with 20 barley loaves (2 Kings 4:42-44).

6:10 The men numbered about 5,000, plus women and children (Matt. 14:21), totaling perhaps as many as 15,000 people. Much grass may allude to the messianic age (10:9-10; Ps. 23:2).

6:11 A common Jewish thanksgiving prayer was, "Blessed art thou, O Lord our God, King of the universe, who brings forth bread from the earth."

6:12 Jesus' words echo Ruth 2:14:"She did eat, and was sufficed," and had some left over. Jesus took the same care in providing for those whom the Father gave Him (John 10:28-29; 17:11-12,15).

6:13 The number of baskets may allude to Jesus' symbolic restoration of the 12 tribes of Israel.

6:14 The reference to the prophet alludes to Deut. 18:15,18 (see notes at John 1:19-21 and 7:40-41).

6:16-24 Jesus' walking across the sea of Galilee may echo Job 9:8 (LXX) where God is said to walk on the waters.

6:16-17 The disciples ventured to row the six or seven miles from the east shore to Capernaum on the northwest.

6:19 They had rowed about three or four miles—about halfway to Capernaum.

6:20 It is I may have overtones of epiphany (cp. Exod. 3:14; see note at John 6:35,48). The statement may allude to Ps. 77:16,19, describing God's manifestation to Israel during the exodus.

6:21 The reference to the boat reaching the shore immediately may allude to Ps. 107:23-32 (esp. v v. 29-30).

6:23-24 Tiberias was and is the chief city on the western side of the lake (see note at v. 1), several miles to the south of Capernaum.

6:25 The other side refers to the area in or around Capernaum (see note at v v. 23-24; cp. v. 59).

6:27-29 People misunderstood Jesus' statement and asked about the works God required. Jesus said the only "work" required by God is faith in the Messiah. On sealed, see note at 3:33.

6:30-59 Again, the people misunderstood. They demanded a sign as evidence of Jesus' claims (cp. 1 Cor. 1:22). Jesus pointed to the significance of the "miracle" He had just performed—the feeding of the crowd (cp. 2:18). This revealed people's stubbornness, which led many of Jesus' disciples to leave (6:60-66) and prompted John to indict the Jews for unbelief at the close of Jesus' public ministry (12:37-40).

6:31 This verse links exodus and Passover motifs with Jesus as the Prophet like Moses and the expectation that God would again provide manna in the messianic age. The OT reference seems to involve several passages, with Ps. 78:23-24 being most prominent (Exod. 16:4,15; Neh. 9:15; Ps. 105:40).

6:35,48 I am the bread of life is the first of Jesus' seven "I am" sayings in John. Subsequently He said He is "the light of the world" (8:12; 9:5); "the door" of the sheep (10:7,9); the "good shepherd" (10:11,14); "the resurrection and the life" (11:25); "the way, the truth, and the life" (14:6); and "the true vine" (15:1). Jesus also referred to Himself as "I am" (6:20; 8:24,28,58; 18:5), a clear allusion to God's identification as "I am" (Exod. 3:14).

6:37,44 Jesus affirmed the twin themes of election and perseverance of the saints, prominent topics in John's Gospel. Those predestined by God will come to Jesus, and Jesus will preserve His own. No one can come to Jesus apart from the Father's drawing him. These themes continue in the good shepherd discourse (10:28-29) and Jesus' final prayer (17:6,9,11-12).

6:40 On Jesus' promise of everlasting life, see note at 3:16-18.

6:41,43 The murmuring of the Jews highlights the parallel between Jews of Jesus' day and wilderness Israel (cp. Exod. 16:2,8-9; Num. 11:4-23; see note at John 6:5).

6:42 People showed no awareness of Jesus' virginal conception (Matt. 1:18-25). They objected to Jesus' claim of descent from heaven since He was clearly human and was, they believed, conceived in the standard way (4:44).

6:44 On the "raising up" ministry of Jesus, see note at 12:32.

6:45 While Jesus' ministry fulfilled the prophetic vision that one day all people would be taught of God (Isa. 54:13), this applied only to those who were drawn by the Father and who came to believe in Jesus as Messiah.

6:53-56 The Hebrew idiom "flesh and blood" refers to the total person, so Jesus is insisting on complete commitment to Him.

6:63 Unaided by the spirit, human reason cannot discern spiritual truth. The Jews wrongly believed study of Scripture (see note at 5:39) and doing "works of the law" (see note at 6:27-29) were sufficient for spiritual understanding.

6:67 This is the first reference to the twelve in John's Gospel. Their existence and appointment are assumed from the testimony in the Synoptic Gospels. See notes at 1:43 and 15:16.

6:68 To whom shall we go may refer to transferring allegiance to another rabbi (cp. 1:35-37).

6:71 Judas likely was the only non-Galilaean among the twelve.

7:1-8:59 On the heels of the unbelief of many disciples (6:60-66), chapter 7 opens with the unbelief of Jesus' brothers and closes with the unbelief of the Jewish leaders (7:45-52). Chapters 7 and 8 convey Jesus' teaching at the Feast of Tabernacles in Jerusalem. Jesus' teaching is given in two cycles (7:10-24,37-39; 8:12-30), climaxing in His invitation to all who are thirsty to come to Him and drink. Once the Spirit was given, believers conveyed "rivers of living water" (7:37-38). The second cycle begins with Jesus' startling affirmation that He is the "light of the world."

7:1 Galilee (under the jurisdiction of Herod Antipas) was safer than Judaea (under the Roman prefect) for Jesus.

7:2 This feast was celebrated in September or October, two months before the Feast of Dedication (see note at 10:22). People temporarily lived in booths to remember God's faithfulness during Israel's wilderness wanderings (Lev. 23:42-43; cp. Matt. 17:4). See note at 2:13.

7:3-5 Jesus' brethren were naturally born sons of Mary. Their names were James, Joseph, Judas, and Simon (Matt. 13:55 and Mark 6:3). Their poor advice stemmed from unbelief and revealed a fundamental misunderstanding of Jesus' messianic identity (Matt. 4:5-7).

7:6-10 On Jesus' time, see note at 2:4. In 7:8, Jesus refused to go to the feast openly, as His brothers suggested, but He went secretly. It surprises many readers to realize that Jesus acted shrewdly to combat opposition and false expectations.

7:12 The charge that Jesus deceiveth the people may hark back to Deut. 13:1-11 (cp. Matt. 27:63; Luke 23:2). Later Jewish literature called Jesus a deceiver.

7:13 The phrase fear of the Jews (cp. 9:22; 19:38; 20:19) refers to Jerusalem authorities represented by the Sanhedrin council (see note at 3:1).

7:14 On the temple, see note at 2:14.

7:15 The Jews may include Judaean crowds and Jewish authorities. Jesus lacked formal rabbinic training (as did His disciples; Acts 4:13), but His teaching and authority came from God (John 7:16; 8:28; cp. Matt. 5:21-26; 7:28-29).

7:16 Unlike other rabbis, Jesus claimed direct knowledge from God (8:28).

7:17 Obedience comes at the beginning of the Christian life. We do not need to wait until we know all doctrine before we begin to do God's will.

7:18-19 Jesus as authoritative source contrasted Himself with vain, false prophets (Deut. 18:9-22). The Jews were proud of the fact that Moses had given them the law (cp. 9:28; Rom. 2:17; 9:4).

7:20 This is one of several instances where Jesus was charged with demon possession (8:48; 10:20; Matt. 12:24); the same charge was leveled against John the Baptist (Matt. 11:18). Other charges against Jesus included breaking the sabbath (John 5:16,18; 9:16), blasphemy (5:18; 8:58-59; 10:31,33,39; 19:7), deceiving the people (7:12,47), being a Samaritan (i.e., apostate, 8:48), madness (10:20), and criminal activity (18:30).

7:21 The one work Jesus referred to was probably the healing in 5:1-15.

7:22-23 Circumcision was given by the fathers (i.e., Abraham; Gen. 17:9-14) and Moses (Exod. 12:44,48-49; Lev. 12:3). Jesus' argument was "from the lesser to the greater." The Jews were to circumcise their males on the eighth day even if that day fell on the sabbath (the "lesser" issue). If "perfecting" one part of a human body on the sabbath was legitimate, how much more the healing of an entire person?

7:24 Jesus' statement about judging may allude to Lev. 19:15 (cp. Deut. 16:18-19; Isa. 11:3-4; Zech. 7:9).

7:25-44 The next three scenes (v v. 25-31,32-36,37-44) center on the question, "Is Jesus the Christ?" Representative queries (in some cases involving misunderstanding) from the crowd serve as foils for dealing with this issue (v v. 27,31,42), in turn focusing on the supposedly unknown origins of the Messiah, His performance of miracles, and Bethlehem as the Messiah's birthplace.

7:26 The rulers are probably the Sanhedrin council (v. 48; 12:42; see notes at 3:1 and 7:13).

7:27 Some rabbis taught that the Christ would be wholly unknown until He set out to procure salvation for Israel. Others felt His birthplace was foreknown (v. 42; cp. Matt. 2:1-6).

7:28 On the temple, see note at 2:14.

7:30 On Jesus' ability to elude His enemies, see note at 2:4.

7:31 Since Christ would be a prophet like Moses (Deut. 18:15,18) and Moses performed many miraculous signs at the exodus (Exod. 7–11), the Messiah was expected to perform miracles as well (see notes at John 6:30 and 6:31). It would have been natural for people to wonder, after witnessing Jesus' miracles, if He was the Messiah.

7:32 The Pharisees and the chief priests, representing the Sanhedrin, deployed officers to arrest Jesus. The temple police were drawn from the Levites. The public persecution of Jesus implied that He was a criminal (but see note at v v. 45-52). The leaders hoped this would discourage people from following Him.

7:33 Six months after Jesus issued this prediction, He was crucified.

7:35 People misunderstood Jesus' statement in verse 34. Ever since the exile, many Jews had not returned to Judaea but continued to live in the Dispersion (Gk diaspora).

7:37 While verse 14 referred to the Feast of Tabernacles being already half over, this was now the last and great day. Jesus' invitation harks back to OT prophetic passages such as Isa. 55:1 (see Isa. 12:3).

7:38-39 Internal rivers of living water fulfill the end-time blessings predicted in the OT. These streams are emblematic of the Spirit, who would be given after Jesus' exaltation with the Father (20:22).

7:40-42 The Prophet is the figure referred to in Deut. 18:15-18 (see note at John 1:19-21; cp. 6:14). This "Prophet" and the Christ were thought to be different persons by some first-century Jews, but Jesus turned out to be both. Bethlehem, south of Jerusalem in the heart of Judaea, was foretold as the Messiah's birthplace in Mic. 5:2 (cp. Matt. 2:5-6; see note at John 7:27). As David's city (1 Sam. 16:1,4; 20:6), Bethlehem had important messianic implications. The irony is apparent: the people knew that Jesus hailed from Galilee, but did not realize that Bethlehem was in fact His birthplace.

7:44 On Jesus' ability to elude His enemies, see note at 2:4.

7:45-52 The Sanhedrin council's meeting highlighted the increasing threat that Jesus' popularity represented for the Jewish leadership. But Nicodemus's plea for fairness shows that the Sanhedrin was not yet united in their opposition.

7:45 On the attempt to arrest Jesus, see note at verse 32.

7:46 The temple officers heard many people teach in the temple courts, but they recognized Jesus' teaching as unique (Matt. 7:28-29; see note at John 7:15).

7:48 Rulers probably refers to members of the Sanhedrin council (see note at 3:1).

7:49 This disparaging remark reveals the arrogant contempt many rabbis had for the unschooled masses.

7:50 Jesus' previous encounter with Nicodemus is described in 3:1-15.

7:51 Old Testament law charged judges to investigate accusations fairly (Deut. 1:16) and thoroughly (John 17:4; 19:18). Nicodemus's plea for fairness was later duplicated by the rabbi Gamaliel (Acts 5:34-39).

7:52 Contrary to the Pharisees' implication, prophets occasionally did arise from Galilee. These included Jonah (2 Kings 14:25), possibly Elijah (1 Kings 17:1), and Nahum (Nah. 1:1).

7:53-8:11 The story of Jesus and the adulteress may be authentic, but it is doubtful that the account is part of John's original Gospel. Reasons include: (1) the account is absent from all the oldest copies of John; (2) where it does occur in later manuscripts, it is found at various places (after John 7:36,44,52; at the end of John's Gospel; or after Luke 21:38); (3) virtually every verse from 8:1-11 (except for 8:5) features words not elsewhere found in John's Gospel, and standard vocabulary used in John is conspicuously absent; (4) the account appears to interrupt the narrative flow from 7:52 to 8:12, breaking the literary unit 7:1–8:59; and (5) the account was virtually unknown by early church fathers before the fourth century.

8:3-4 If the very act was witnessed, the law stipulated that both parties should be punished (Lev. 20:10; Deut. 22:22).

8:5-6 The Jewish rulers expected Jesus to ignore the law and alienate legalists, or forego mercy and alienate His followers.

8:10-11 The woman's repentant heart was apparent in that she did not leave. Since only God can forgive sins, Jesus once again claimed deity. He did not take her sin lightly, but commanded her to sin no more.

8:12 Jesus as the light of the world (see note at 6:35,48) develops further the affirmation in the prologue that Jesus was "the light of men" and that "the light shineth in darkness" (1:4-5). On this basis, Jesus exhorted His hearers to put their trust in the light while they had Him with them, so they might become "children of light" (12:35-36). Jesus' concluding testimony is that He came into the world as light so that no one who believes in Him should remain in darkness (12:46). Yet, according to the evangelist, the verdict is this: light is come into the world, and men loved darkness rather than light, because their deeds were evil (3:19-21).

8:13-14 The Pharisees' challenge and Jesus' response continue the acrimony of 5:31-47. Again, Mosaic stipulations were in view (Deut. 17:6; 19:15).

8:14,18 On Jesus' testimony about Himself, see note at 5:31-47.

8:15 Jesus' statement may echo 1 Sam. 16:7. People rejected Jesus because He did not come with regal fanfare, but appearances can be deceiving (Isa. 53:2-3).

8:17 On the testimony of two witnesses, see notes at Deut. 17:6-7; 19:15.

8:20 On the timing of Jesus' hour, see note at 2:4.

8:24,28 These statements hint at Jesus' deity (see note at 6:35,48).

8:28 On the lifting up of Jesus, see note at 3:14.

8:33 The OT extols the blessings of being descendants of Abraham (Ps. 105:6; Isa. 41:8).

8:35 The contrast between Son and servant may allude to Abraham's sons through Sarah and Hagar (Gen. 21:1-21; see Exod. 21:2).

8:35-36 On Jesus as the life-giving Son, see note at 3:16-18.

8:37-38 Even in the OT, physical descent from Abraham's seed was insufficient to establish one's lineage (Jer. 9:25-26; cp. Rom. 2:28-29; 9:7; Gal. 4:21-31).

8:39-58 On children of God, see note at 3:3-8.

8:41 Though the OT calls the Israelites God's children (Exod. 4:22; Deut. 14:1-2; 32:6; Isa. 63:16; 64:8; Jer. 31:9; Mal. 2:10), John said only those born of God (through faith) are God's children (John 1:12-13; 3:3-8).

8:44 The devil is a murderer from the beginning. He incited Cain to kill Abel (1 John 3:15). He abode not in the truth is a possible reference to Satan's fall (Isa. 14:12). At the fall of Adam and Eve, he blatantly contradicted God's word (Gen. 3:3-4; cp. Gen. 2:17).

8:46 Jesus always did what pleases God (v. 29; Isa. 53:9).

8:48,52 On the accusation that Jesus had a demon, see note at 7:20.

8:56 Jesus' statement refers to Abraham's joyful anticipation of the coming of the Messiah. See the later affirmation in 12:41 that Isaiah saw Jesus' glory.

8:58 On Jesus' I am statements, see note at 6:35,48.

8:59 Stoning was the prescribed punishment for blasphemy (Lev. 24:16; cp. Deut. 13:6-11; John 10:31-33; 11:8). However, this was never to be enacted by mob violence (Deut. 17:2-7). In the OT, righteous men like Moses (Exod. 17:4), Joshua and Caleb (Num. 14:10), and David (1 Sam. 30:6) were nearly stoned. As on previous occasions, Jesus evaded arrest (John 7:30,44; 8:20; see note at 2:4). His withdrawal from the Jews strikes a note of judgment similar to the removal of God's favor from King Saul (1 Sam. 15:23).

9:1-41 Jesus' identity as "the light of the world" was illustrated in His sixth and penultimate "miracle" recorded in John's Gospel—the healing of a man born blind (see note at 2:11). As in chapter 5, Jesus healed on the sabbath and thus suffered persecution from the Jewish leaders. But in contrast to the lame man of chapter 5, who showed no faith and reported Jesus to the authorities, the formerly blind man showed a progression of faith and ended up worshipping Jesus (9:38). Jesus condemned the Pharisees for their spiritual blindness (v v. 40-41).

A section of the Pool of Siloam discovered in 2005. Pottery indicates this section of the pool was in use in the first century.

9:2 The disciples' question reflected the assumption, customary in ancient Judaism, that suffering could be traced to specific sins (cp. Job 4:7). The underlying concern of this assumption is to clear God of wrongdoing against innocent people (Exod. 20:5; Num. 14:18; Deut. 5:9). Yet the NT makes it clear that suffering is not always a direct result of a person's sin (Luke 13:2-3; 2 Cor. 12:7; Gal. 4:13). We should not speculate about the cause of a person's suffering but realize that even evil can contribute to the greater glory of God (esp. the crucifixion; cp. John 12:28,37-41; 17:1,5).

9:7 Jesus' sending the man to wash in the pool of Siloam is reminiscent of Elijah's sending Naaman to wash in the Jordan river (2 Kings 5:10-13). The interpretation of Siloam as Sent may echo the messianic reference in Gen. 49:10 (cp. Isa. 8:6; see notes at John 1:38 and 3:16-18).

9:14 The mention of the sabbath here (cp. 5:9) resumes the earlier sabbath controversy in chapter 5. Jesus had moistened clay with His saliva and then kneaded it to make mud. Kneading dough, and by analogy kneading clay, was included among the 39 classes of work forbidden on the sabbath by Jewish rabbinic tradition (m. Shabb. 7:2).

9:16 The division among the Pharisees follows the differing ways of reasoning observed by the schools of Shammai and Hillel. The former argued from foundational principles ("anyone who breaks the law is a sinner"), the latter from the established facts of a case ("Jesus has performed a good work").

9:24 The Pharisees' exhortation to the healed man, Give God the praise, was a solemn warning for him to tell the truth (Josh. 7:19; 2 Chron. 30:8; Jer. 13:16).

9:28 The Pharisees' claim of being Moses' disciples was undermined by their failure to listen to the One of whom Moses wrote (see note at 5:45-47).

9:29 The Pharisees' assertion harks back to God's giving Moses the law at mount Sinai (Exod. 33:11; Num. 12:2-8; cp. John 1:17).

9:31-33 The healed man's major premise, that God doesn't listen to sinners, is borne out by the OT (Ps. 34:15; 66:20; 109:7; 145:19). His minor premise, that there was no precedent for opening the eyes of a person born blind, is also confirmed by the absence of such instances cited in OT or extrabiblical sources. The man's conclusion, that if Jesus were not from God, he could do nothing (cp. 3:2), fit with the common Jewish view that miracles were performed in answer to prayer.

9:34 The Pharisees' charge against the healed man may allude to Ps. 51:5. Cast him out refers to expulsion from the synagogue (see v. 22). The way this was done suggests an impulsive action rather than excommunication based on a formal procedure.

9:39-41 Giving sight to the righteous blind (Ps. 146:8; Isa. 29:18; 35:5; 42:7,18) and blinding unrighteous persons who can see (Isa. 6:10; 42:19; Jer. 5:21; cp. Matt. 13:13-15; John 12:40) are common OT themes. Elsewhere, Jesus called the Pharisees "blind guides" (Matt. 23:16; cp. Matt. 15:14; 23:26).

10:1-42 In this discourse, Jesus criticized the Jewish leaders for failing to give Israel proper spiritual guidance. By contrast, Jesus is the good shepherd who lays down His life for the sheep. Hence chapter 10 provides a commentary on the previous chapter, which revealed the Jewish leadership's legal pettiness, rigidity, and hardness toward God. Not only is Jesus the good shepherd, He is also the door through which believers find abundant, eternal life (v v. 9-10). The following interchange, culminating in another attempt to stone Jesus for blasphemy, took place at the feast of dedication (v v. 22-39). It is followed by a final reference to John the Baptist, closing out the "festival cycle" of chapters 5–10 and the entire section (1:19–10:42), which began with the ministry of John the Baptist and his witness to Jesus.

10:1 The sheepfold may have been a courtyard (18:15) near a house surrounded by a stone wall where several families kept their sheep. The gate would have been guarded by a hired doorkeeper (10:3). Thief may focus on the covert nature of entrance to the pen, and robber on violence (Luke 10:30,36).

10:3-4 On porter, see note at verse 1. The reference to the shepherd calling and leading his sheep may allude to passages such as Num. 27:16-18 (esp. v. 17), possibly a messianic passage, or Ezek. 34:13. Israel's exodus from Egypt is sometimes portrayed as a flock following its shepherd (Ps. 77:20; Isa. 63:11,14; cp. Ps. 78:52). Old Testament prophetic literature envisioned a similar end-time deliverance for God's people (Mic. 2:12-13).

10:7,9 Jesus' reference to Himself as the door may hark back to messianic readings of passages such as Ps. 118:20 (see notes at John 6:35,48 and 10:1).

10:8 All that ever came before me may hint at messianic pretenders who promised their followers freedom but led them into armed conflict and doom instead (Acts 5:36-37; 21:38). Thieves and robbers is reminiscent of Israel's shepherds who had been feeding themselves but not the flock (Ezek. 34:2-4; see note at John 10:1).

10:9 Jesus is the door to salvation (cp. 14:6). The NT elsewhere speaks of "entering" God's kingdom as through a door (Matt. 7:7,13; 25:10; Acts 14:22). Go in and out echoes covenant terminology, especially blessings for obedience (Deut. 28:6; cp. Ps. 121:8). It is also reminiscent of Moses' description of Joshua, who led Israel into the promised land (Num. 27:16-17). Find pasture depicts the assurance of God's provision (1 Chron. 4:40; Ps. 23:2; Isa. 49:9-10; Ezek. 34:12-15).

10:10 Jesus' promise of abundant life in the here and now brings to mind OT prophetic passages such as Ezek. 34:12-15,25-31. See note at John 5:26.

10:11 Jesus is the good shepherd (see note at 6:35,48). In the OT, God as the true shepherd is contrasted with unfaithful shepherds whom God will judge (Jer. 23:1-4; Ezek. 34; Zech. 11:4-17). David (or the Davidic Messiah) was also depicted as a good shepherd (2 Sam. 5:2; Ps. 78:70-72; Ezek. 37:24; Mic. 5:4), as was Moses (Isa. 63:11; cp. Ps. 77:20). The reference to giving one's life for the sheep calls to mind young David (1 Sam. 17:34-37).

10:12 The hireling does not care for the sheep and abandons them in times of danger. The hired hands of Israel (Ezek. 22:27) are contrasted with God and His Messiah, whose role is patterned after God's "good shepherd" par excellence, King David (1 Sam. 17:34-36).

10:16 The other sheep . . . not of this fold are the Gentiles (Isa. 56:8). Jesus envisioned a future Gentile mission following His death on the cross. One fold, and one shepherd alludes to Ezek. 34:23; 37:24. Believing Jews and Gentiles will be united into one messianic community.

10:18 This commandment have I received is covenantal language, relating Jesus' relationship with the Father to the OT depiction of God's relationship with Israel.

10:20-21 In ancient times insanity and demon possession were frequently linked. The reference to opening the eyes of the blind links the good shepherd discourse with the healing of the blind man in chapter 9. The charges of demon possession (which harks back to similar charges from earlier; see note at 7:20) and insanity were contradicted by OT teaching that it is God who gives sight to the blind (Ps. 146:8; cp. Exod. 4:11).

10:22 The eight-day feast of the dedication celebrated the rededication of the Jewish temple in December of 164 b.c. after its desecration by the Seleucid ruler Antiochus Epiphanes in 167 b.c. (1Macc 1:59). See note at 2:13.

10:23 On the temple, see note at 2:14. Probably because of the cold winter weather, Jesus taught in Solomon's porch. The structure was commonly (though erroneously) thought to date back to Solomon's time. Later it became the gathering place for the early church (Acts 3:11; 5:12).

10:24-25 The Jews' demand seems like double talk (Luke 22:67). If they had not understood Jesus' claim to be the Messiah, why did they repeatedly try to kill Him? (John 5:18; 7:25; 8:59). Indeed, Jesus responded that He did make this claim. On Jesus' works testifying about Himself, see note at 5:31-47.

10:28-29 Pluck denotes the use of force (see note at v. 1). The comment contrasts with the figure of the hired man in verses 12-13 who abandoned the flock in times of danger, and recalls OT statements that no one can rob from God's hand (Isa. 43:13).

10:30 Jesus' claim that He and the Father are one (cp. v v. 33-38; 5:17-18) echoes the Shema, the basic confession of Judaism (Deut. 6:4) and amounts to a claim to deity. Jesus' unity with the Father is later said to be the basis on which Jesus' followers are to be unified (John 17:22).

10:33 The charge against Jesus appears to be grounded in Lev. 24:16 (cp. Num. 15:30-31; Mark 14:61-64; see notes at John 8:59 and 19:7).

10:34 Jesus' point in quoting Ps. 82:6 was that if human judges can in some sense be called gods in the Scriptures, this designation is even more appropriate for Himself.

10:35 Jesus' statement that the scripture cannot be broken is evidence for His belief in the inviolability of God's written Word (in this case, the Hebrew Scriptures; cp. Matt. 5:18). Jesus and many of His opponents upheld the authority of God's Word.

10:36 The reference to Jesus being sanctified for His mission echoes language used of appointed men such as Moses the lawgiver, Jeremiah the prophet, and the Aaronic priests.

11:1-57 The raising of Lazarus is Jesus' seventh and climactic messianic miracle in John's Gospel (see note at 2:11). This sign (recorded only by John) anticipated Jesus' own resurrection and revealed Him as "the resurrection, and the life" (11:25). Resurrections are rare in the OT (by Elijah, 1 Kings 17:17-24; by Elisha, 2 Kings 4:32-37; 13:21) and in the Gospels (Jairus's daughter, Mark 5:22-24,38-42; the widow's son at Nain, Luke 7:11-15). The raising of Lazarus served as the final event that triggered the Jewish leaders' resolve to arrest Jesus and try Him for blasphemy (John 11:45-57).

11:1-2 The introduction of Lazarus is similar to 5:5. Lazarus (which means "whom God helps") was a common name. Bethany, was east of the mount of Olives less than two miles from Jerusalem (11:18; cp. Matt. 21:17; 26:6). The mention of Mary and her sister Martha and the reference to Mary's anointing of Jesus anticipates chapter 12 and seems to presuppose that readers knew these women, perhaps from Luke's Gospel (Luke 10:38-42).

11:6 Puzzling as Jesus' delay seems, it served to reveal God's glory (v. 4) since it enabled Jesus to perform an even "harder" miracle (v. 17).

11:9 Most people worked as long as there was daylight; once it was dark, work was over.

11:11 Sleepeth means "died," as the following interchange makes clear (v v. 12-14). The OT equivalent is "slept with his fathers." Occasionally, death is depicted as a deep sleep from which we will be awakened (Dan. 12:2).

11:17 Burial usually followed shortly after death, so Lazarus had been dead four days.

11:19 The presence of many from Jerusalem implies this family had considerable social standing.

11:20 Seated in the house was the customary posture for those mourning a deceased loved one (Job 2:8,13). Mary continued grieving, while Martha greeted her guest hospitably (cp. Luke 10:38-42).

11:24 Martha's belief in end-time resurrection agreed with Pharisaic beliefs (Acts 23:8), popular Jewish opinion, and Jesus' teaching (John 5:21,25-29; 6:39-44,54).

11:27 Martha's reference to the one who would come into the world took up the messianic expression derived from Ps. 118:26 (cp. John 12:13).

11:28 The Master was a natural way for a disciple to refer to Jesus before His resurrection (v. 8; 1:38,49; 3:2; 4:31; 6:25; 9:2; 20:16).

11:33 Jesus was upset in the face of human suffering and death (12:27; 13:21). Groaned connotes anger (cp. Lam. 2:6; Dan. 11:30), and troubled means agitated (Esther 4:4).

11:35 Jesus wept, or perhaps even better, "burst into tears," as the term is regularly translated in extrabiblical sources.

11:39 While the Jews used spices at burials, this did not prevent decomposition of the body, as Martha pointed out.

11:41-42 Jesus' prayer finds an OT antecedent in Elijah's prayer (1 Kings 18:37). Compare John 6:11.

11:43 Jesus raised Lazarus not by magic, incantations, or spells, but by the power of His word.

11:44 John did not record Lazarus's reaction or any of the immediate aftermath of his raising (but see 12:1-2,9-10,17). Instead, he immediately focused on the plot against Jesus.

11:48 Our place almost certainly refers to the temple. Similar concerns resurface in Acts 6:13-14 and 21:28, where the temple is referred to as "this holy place" or "this place." They also feared loss of the Jews' semi-autonomous status as a nation. Ironically, what the Sanhedrin sought to prevent by killing Jesus still came to pass when the Romans razed the temple and sacked Jerusalem in a.d. 70 (see note at 2:13-22).

11:49 Caiaphas was high priest for 18 years (a.d. 18–36), longer than any other first-century high priest.

11:50-51 Die for the people invokes memory of the Maccabean martyrs (2 Macc. 7:37-38). In the typical double meaning used in John's Gospel, Caiaphas's pronouncement anticipated the substitutionary atonement Jesus was to render. As the Jewish high priest, Caiaphas prophesied, speaking better than he knew.

11:55 This is the third and final passover mentioned by John. See note at 2:13. People went to purify themselves from any ceremonial uncleanness that would prevent them from celebrating the holy feast (Num. 9:4-14; 19:11-12).

11:56-57 On the timing of Jesus' arrest, see note at 2:4. On the temple, see note at 2:14.

12:1-11 The anointing by Mary of Bethany foreshadowed Jesus' imminent arrest, trial, condemnation, crucifixion, and burial (v v. 7-8). The account is closely linked with the raising of Lazarus, whose presence served as proof of Jesus' miracle-working power and thus fueled the Jewish leaders' hostility toward Jesus. What is more, the anointing also revealed Judas's antagonism toward Jesus (v v. 4-8). While only verse 3 is devoted to Mary's act of devotion, five verses speak of Judas's objection and Jesus' rebuke of Judas (v v. 4-8).

12:1 On this Passover, see notes at 2:13 and 11:55. Six days before the passover most likely refers to Saturday, which began Friday evening at sundown.

12:2 Supper (Gk deipnon) refers to the main meal of the day, which was usually held toward evening (Luke 14:12). The term may also refer to a festive banquet (Matt. 23:6; Mark 6:21). It is used later of the Last Supper (John 13:2,4; 21:20).

12:3 A pound was a large amount of ointment or perfume (11:2). Spikenard was imported from northern India and used by the Romans for anointing the head. Attending to the feet of a guest was the work of servants (1:27; 13:5), so Mary's actions showed humility and devotion. Her wiping of Jesus' feet with her hair is remarkable since Jewish women rarely unbound their hair in public.

12:5 The value represents the modern-day equivalent of a year's wages (see note at 6:7). Judas contended this was a lot of money for a jar of perfume and a lot of money to "waste" by breaking the jar.

12:6 Judas's motivation was impure. Before he betrayed Jesus, he was already a thief.

12:12-19 Jesus' triumphal entry, with people waving palm branches to greet Him, is celebrated in Christian tradition as Palm Sunday. Jesus' riding into Jerusalem on a donkey fulfilled OT Scripture (Zech. 9:9; see Ps. 118:25-26). The waving of palm branches, a symbolic act celebrating victory over one's enemy and/or reception of a king, may indicate that the people thought Jesus would take Israel's vacant throne and deliver the nation from Roman occupation and suppression. Yet Jesus' popular acclaim would not last; some people who now hailed Him as victor called for His crucifixion only a few days later.

12:12 The next day probably refers to Sunday of Passion Week, now known as Palm Sunday. The feast was the Passover.

12:13 Palm branches were a Jewish national symbol. The people hailed Jesus as the Davidic king of Ps. 118:26 (cp. Matt. 21:4-9). Psalm 118 was part of the Hallel (Ps. 113–118), sung by the temple choir at major Jewish festivals.

12:15 Jesus is depicted as the humble Shepherd-King of Zech. 9:9 who came to the Holy City to take His rightful place. An early messianic prophecy spoke of a ruler from Judah who would command the obedience of nations and would ride on a donkey (Gen. 49:10-11). Fear not may be taken from Isa. 40:9, which refers to one who brings good tidings to Zion (Isa. 44:2).

12:19 The world was an obvious exaggeration, highlighting the Pharisees' frustration (Acts 17:6).

12:20-50 This section concludes the first major unit of John's Gospel, which narrates Jesus' mission to the Jews. The approach of some Greeks signaled that Jesus' mission was approaching the climax in which He would die and thus reach all nations. His "hour" was now at hand (v v. 23-26; see note at 2:4); the Son of man would shortly be "lifted up" (crucified) by men and highly exalted by God the Father (12:32; see note at 3:14). After these things Jesus would be able to draw people (Jews and non-Jews) to Himself (12:32). Further, the Jewish nation would suffer judgment for rejecting the Messiah, who had performed so many miracles among them (v v. 37-40).

12:20 Greeks likely refers to Gentiles, not necessarily Grecians. They were "God-fearers" who came to Jerusalem to worship during Passover.

2:21-22 On Andrew and Philip, see notes at 1:44 and 6:5. The Greeks may have singled them out because they were the only two members of the twelve with Greek names.

12:26 This truth extends beyond a disciple's earthly life to his eternal destiny (7:34,36; 14:3; 17:24).

12:27 Jesus' expression of anguish may invoke Davidic psalms such as Ps. 6:3 or 42:5,11.

12:28 This is one of only three times during Jesus' earthly ministry when a heavenly voice attested to His identity (cp. His baptism and transfiguration, Matt. 3:13-17; 17:1-13).

12:29 Thunder was part of God's appearance at mount Sinai (Exod. 19:16,19). Angels (or the angel of the Lord) spoke to Hagar (Gen. 21:17), Abraham (Gen. 22:11), Moses (Acts 7:38), Elijah (2 Kings 1:15), and Daniel (Dan. 10:4-11).

12:31 The prince of this world in its fallen, sinful state is Satan (14:30; 16:11; 1 John 5:19). Now, at the cross, the devil would be cast out, or decisively defeated (Luke 10:18; Col. 2:14-15).

12:32 This most explicit "lifted up" saying completes the earlier references in 3:14 (see note there) and 8:28. Very likely, the terminology echoes Isa. 52:13. All men, in the present context, means "all kinds of people"—both Jews and Gentiles (10:16; 11:52; cp. 12:20-21).

12:34 This is the final of several messianic misunderstandings featured in John's Gospel (cp. 7:27,31,41-42; see note at 7:25-44). This reference may find its basis in passages such as Ps. 89:4,36-37 (which in turn is grounded in 2 Sam. 7:12-16); Ps. 110:1; Isa. 9:7; and Dan. 7:14.

12:35:36,46 Jesus' answer to their misunderstanding was indirect. He urged that they believe in the light (9:4; 11:10; see note at 8:12) while there was still time. When Jesus hid from them, He illustrated God's imminent judgment and completed His revelatory work to the people of Israel (1:18).

12:37-50 This indictment identified Israel's wilderness generation with the unbelieving Jews in Jesus' day. Just as the ancient Jews saw God's power (performed through Moses) at the exodus (Deut. 29:2-4) and turned away, so the Jews in Jesus' day watched miraculous signs (performed by Jesus) and responded with grumbling (John 6:41,61; cp. Exod. 17:3; Num. 11:1) and unbelief (John 12:39).

12:38-40 John cited Isa. 53:1 and 6:10 to indicate that the Jewish rejection of Jesus was predicted by Scripture and thus served to confirm rather than thwart God's plan. Isaiah 53:1 referred to the Servant of the Lord who was rejected by the people but exalted by God. Isaiah 6:10 attributed people's hardening ultimately to God Himself (similar to Pharaoh's; see notes at Rom. 9:17 and 9:18). These verses are the first in a series of fulfillment quotations in the second half of John's Gospel.

12:41 The reference to Isaiah seeing his (Jesus') glory may indicate that Isaiah foresaw that God would be pleased with a Suffering Servant who would be "exalted and extolled, and be very high" (Isa. 52:13). Like Abraham, Isaiah saw Jesus' day (cp. John 8:56).

12:44-50 This section summarizes Jesus' message and conveys His final appeal, bringing closure to the first major section of John's Gospel. Sent me presupposes the Jewish idea of representation, according to which a messenger's identity is indistinct from that of the one who sent him (see notes at 3:16-18; and 5:23). Verses 48-50 echo Deuteronomy (Deut. 18:19; 31:19,26).

13:1-17:26 In the second major unit of John's Gospel, Jesus prepared His messianic community (represented by the twelve, minus Judas) for the time following His exaltation to the Father. The community was first cleansed literally through foot-washing (13:1-17), then figuratively through the removal of the betrayer (13:18-30). Jesus' farewell discourse (13:31–16:33) conveys instructions to His followers, particularly about the coming "Helping Presence" (Gk parakletos), the Holy Spirit, and the disciples' need to remain in Jesus spiritually after His physical departure from earth. The discourse (unique to John's Gospel) concludes with Jesus' final prayer (chap. 17).

13:1-17 With His crucifixion imminent, Jesus washed His disciples' feet as a final proof of His love and to give them an example of humility and service. In a striking demonstration of love for His enemies, Jesus washed all of His disciples' feet, including Judas's. Jesus' act is all the more remarkable because washing people's feet was considered a task so low it could only be performed by non-Jewish slaves. In a culture where people walked long distances on dusty roads in sandals, it was customary for the host to provide water for foot-washing. This was usually done upon arrival, not during the meal. The disciples probably felt guilty that none of them had thought to do this.

13:1 References to Jewish religious festivals and the coming of Jesus' hour (see note at 2:4) now converge. Jesus' own refers to the twelve, the representatives of His new messianic community (1:11).

13:4-5 The practice of foot-washing had a long OT tradition (Gen. 18:4; 19:2; 24:32; 43:24; Judg. 19:21; 1 Sam. 25:41). Jesus' performance of this menial task exemplified His humility (Php. 2:6-8).

13:18-30 Judas's betrayal of Jesus comes as no surprise to the alert reader. John repeatedly anticipated it (v v. 10-11; 6:70-71; 12:4). It is shocking that one whom Jesus had chosen as an apostle would betray Him. But far from indicating that Jesus made a mistake, the betrayal actually fulfilled Scripture (13:18, citing Ps. 41:9; see note at John 17:12). God's plan was right on track. This section also contains the first mention of the one "Jesus loved" (13:23). He is frequently featured side by side with Peter in the second half of John's Gospel.

13:18 Judas's treachery fulfilled OT typology. Jesus cited Ps. 41:9, which dealt with Absalom's rebellion against King David. Judas's betrayal came as no surprise to Jesus (John 13:19). Eating someone's bread indicated close fellowship. Lifted up his heel is an idiom that describes betrayal. Not only did Jesus' public foes plot against Him; even His own disciples could not be trusted.

13:19 Jesus' statement is one of several references to His omniscience in this section (14:29; 16:1,4,32,33). I am he, as in 8:24,28 (see note there), very likely had overtones of deity.

13:21 Jesus' being troubled in spirit (cp. 11:33; 12:27) parallels the emotions of David, who expressed anguish over the betrayal of a close friend (Ps. 55:12-14; cp. Ps. 31:9-10; 38:10).

13:23 The reference to one of His disciples, whom Jesus loved . . . leaning on Jesus' bosom (Gk kolpos) echoes the description of Jesus as "in the bosom of the Father" in 1:18. This disciple is mentioned again in 21:20. Clearly he was an integral member of Jesus' group. Tradition identifies him as John, author of this Gospel.

13:29 The supposition that Jesus may have sent Judas to give something to the poor harks back to 12:5, where Judas presented himself as a champion of charity. Almsgiving was an important part of Jewish piety (Matt. 6:2-4).

13:30 The phrase it was night strikes an ominous note. Compare Luke 22:53: "this is your hour, and the power of darkness"; see Matt. 26:20; Mark 14:17; 1 Cor. 11:23.

13:31-16:33 Jesus' farewell discourse in John's Gospel is patterned after Moses' farewell discourse in Deuteronomy 31–33. Such discourses typically include predictions of a person's death and departure; predictions of future challenges for his followers after his death; arrangements for succession; exhortations to moral behavior; a final commission; an affirmation and renewal of God's covenant promises; and a closing doxology. While Jesus' farewell discourse is generally true to this pattern, there are differences as well. Jesus' farewell was only temporary (His followers will see Him again after a little while, John 14:19), so His final words focused on the future rather than the past. Also, the vine allegory in John 15 is distinct from OT or second temple farewell discourses. Overall, Jesus made provision for the Holy Spirit to continue His mission through the disciples. Jesus Himself would continue to direct their mission from His exalted position with the Father.

13:34-35 Love must be the distinguishing mark of Jesus' disciples. Jesus' new commandment closely resembled the Mosaic commands to love the Lord (Deut. 6:5) and one's neighbor as oneself (Lev. 19:18; cp. Mark 12:28-33). Elsewhere Jesus said we must love even our enemies (Matt. 5:43-48). While the command to love God and one's neighbor was thus not new, Jesus' example (as I have loved you) was unparalleled.

14:1 Jesus' words echo similar admonishments in the OT (Deut. 1:21,29; 20:1,3; Josh. 1:9; cp. John 11:33; 12:27; 13:21). In keeping with OT usage (Isa. 28:16), believe denotes personal, relational trust.

14:2-3 Jesus elsewhere said His followers would be welcomed into "everlasting habitations" (Luke 16:9). The disciples' homecoming will be comparable to a son's return to his father's house (Luke 15:11-32). Or to switch metaphors, Jesus, the messianic bridegroom (John 3:29), said He would come to take them home to be with Him.

14:6 Jesus is the way, the truth, and the life (see note at 6:35,48). Jesus alone is able to provide access to God because He alone paid the penalty for our sins (Isa. 53:5; Heb. 1:3). He is the truth (John 1:14,17; 5:33; 18:37; cp. 8:40,45-46), and all contrary claims are false. He alone is the life (1:4), having life in Himself (5:26). He is thus able to confer eternal life on all those who believe in Him (3:16). Jesus is truth and life, and He is the one and only way of salvation.

14:7 The emphasis on truly knowing Jesus and God the Father harks back to OT covenant language (Jer. 24:7; 31:34; Hos. 13:4).

14:8 Philip apparently wanted some sort of revelation of God. In the OT, Moses asked and was given a limited vision of God's glory (Exod. 33:18; cp. Exod. 24:10); Isaiah received a similar vision (Isa. 6:1; see note at John 12:41). In keeping with OT teaching, however, Jesus denied the possibility of a direct vision of God (1:18; 5:37; 6:46).

14:12 The disciples' greater works are made possible because Jesus was going to His Father after His work on the cross (12:24; 15:13; 19:30). The works are greater because they are based on the totality of Jesus' work and will bear lasting fruit (Matt. 11:11; John 15:8,16).

14:13-14 Praying in Jesus' name expresses alignment of one's desires and purposes with God (1 John 5:14-15). See note at John 3:16-18.

14:15 Jesus' words echo the demands of the Deuteronomic covenant (Deut. 5:10; 6:5-6; 7:9; 10:12-13; 11:13,22).

14:16-17 Another Comforter or the Spirit of truth is the Holy Spirit (v. 26), who guides disciples into all truth (16:13). The Spirit replaces Jesus' physical presence by permanently indwelling His followers. Divine presence for Jesus' followers includes the Spirit (14:15-17), Jesus (v v. 18-21), and the Father (v v. 22-24).

14:18 The Spirit's presence within disciples essentially amounts to Jesus' own presence, because the Spirit testifies about Jesus (15:26) and helps disciples understand the significance of what Jesus has done (16:14). Jesus' assurance echoes Moses' parting words to Israel (Deut. 31:6; cp. Josh. 1:5). By saying this, Jesus likely had in mind both His resurrection and the coming of the Spirit at Pentecost.

14:21 The references to commandments and the phrase manifest myself hark back to the giving of the law at mount Sinai and to other OT appearances of God (Exod. 33:13).

14:22 This Judas . . . not Iscariot is probably "Judas the brother of James," mentioned in Luke 6:16 and Acts 1:13, not Jude, the half-brother of Jesus (Matt. 13:55; Mark 6:3).

14:23 This recalls God's dwelling among His people in the tabernacle (Exod. 25:8; 29:45; Lev. 26:11-12) and the temple (1 Kings 8:10-11; cp. Acts 7:46-47), and points forward to the time when the Spirit would come at Pentecost (Acts 2).

14:26 The Holy Ghost (1:33; 20:22) is mentioned infrequently in the OT (Ps. 51:11; Isa. 63:9-10). Jesus' focus here was on the Spirit's future teaching ministry (1 John 2:20,27).

14:27 The expression peace (Hb shalom) could serve as a greeting or announce blessing upon those who enjoyed a right relationship with God (Num. 6:24-26; cp. Ps. 29:11; Hag. 2:9). The OT prophesied a period of peace following the Messiah's coming, for He is the "Prince of Peace" (Isa. 9:6), who would "speak peace unto the heathen" (Zech. 9:10; cp. 9:9). There would be tidings of peace and salvation (Isa. 52:7; cp. 54:13; 57:19), and God would establish an everlasting "covenant of peace" with His people (Ezek. 37:26). Jesus' parting encouragement for His followers not to be troubled or afraid echoes Moses' parting counsel (Deut. 31:6,8).

14:30 On the prince of this world, see note at 12:31. Satan has no legal claim or hold on Jesus.

14:31. Some scholars view the transition between 14:31 to 15:1 as a literary seam, which would indicate that John's Gospel was pieced together from different sources (one ending at 14:31; another beginning at 15:1). More likely, John is simply describing Jesus' transition (Arise, let us go hence) from the upper room to the garden of Gethsemane, where He arrived in 18:1.

15:1-17 This allegory is at the heart of Jesus' farewell discourse to the disciples. The OT used the vineyard or vine as a symbol for Israel, God's covenant people, especially in two vineyard songs (Isa. 5:1-7; 27:2-6). However, Israel's failure to produce fruit issued in divine judgment. Jesus, by contrast, is the true vine, and His followers are to remain in Him and produce much fruit for God.

15:1 I am the true vine is the last of Jesus' seven "I am" sayings in John's Gospel (see note at 6:35,48). "True" contrasts Jesus with OT Israel (see note at 15:1-17). Joseph was called a "fruitful bough" in Gen. 49:22. The reference to the Father as the husbandman harks back to Isaiah's first vineyard song, where God is depicted as tending His vineyard only to be rewarded with sour grapes (Isa. 5:1-7; cp. Ps. 80:8-9).

15:2 To ensure maximal fruit production, the divine vineyard keeper removes dead branches and prunes all the others (Heb. 6:7-8). Judas the betrayer is an example of the former (John 13:10-11). Peter, who denied Jesus three times, is an example of the latter (18:15-18,25-27; 21:15-19).

15:4:5,8 The in terminology harks back to OT covenant theology, including prophetic texts about a future new covenant (Exod. 25:8; 29:45; Lev. 26:11-12; Ezek. 37:27-28; 43:9; see note at John 17:26). Fruitfulness is God's primary creative (Gen. 1:11-12,22,28) and redemptive purpose (John 15:8,16). The OT prophets envisioned a time when God's people would "blossom and bud, and fill the face of the world with fruit" (Isa. 27:6; cp. Hos. 14:4-8).

15:6 This verse echoes Ezek. 15:1-8, where a barren vine is said to be fit only for burning. Fire is a common symbol for divine judgment (Isa. 30:27; Matt. 3:12; 5:22; 18:8; 25:41; see note at John 15:2).

15:10-11 Obedience is not all gloom and doom; rather, it's a source of joy. The OT prophets envisioned a period of great end-time rejoicing (Isa. 25:9; 35:10; 51:3; 61:10; 66:10; Zech. 9:9).

15:13-14 In the OT, only Abraham (2 Chron. 20:7; Isa. 41:8), and by implication Moses (Exod. 33:11), are called friends of God. Jesus extended this privilege to all obedient believers.

15:16 In first-century Israel, disciples typically took the initiative in attaching themselves to a particular rabbi. Jesus broke with this custom and called His own disciples. Ordained recalls the OT description of God's appointment of Abraham (Gen. 17:5; cp. Rom. 4:17), the ordination of Levites (Num. 8:10), and Moses' commissioning of Joshua (Num. 27:18).

15:18-16:33 This final major unit in Jesus' farewell discourse deals with the world's hostility toward Himself and His followers and with the future ministry of the Holy Spirit.

15:25 Jesus declared that the Jews' hatred of Him fulfilled OT Scripture, specifically Ps. 69:4 (cp. Ps. 35:19). This Davidic psalm depicts a righteous sufferer who is zealous for God but is persecuted by God's enemies without a cause. Thus Jesus saw David's experiences as a prefiguration of the hatred and rejection He suffered.

15:27 The call for Jesus' followers to serve as His witnesses recalls OT prophetic literature, where God's end-time people are called His "witnesses" to the nation (Isa. 43:10-12; 44:8). In the NT, believers are promised the Spirit's help in times of persecution (Matt. 10:20; Mark 13:11; Luke 12:12), and the Spirit played a vital part in the church's mission (Acts 1:8; cp. Luke 24:48; Acts 5:32; 6:10).

16:2 The phrase the time cometh is reminiscent of prophetic or apocalyptic expressions such as "the days come" (Jer. 7:32; 9:25; 16:14; 31:31,38; Amos 9:13; Zech. 14:1). On expulsion from the synagogues, see note at John 9:34. Whosoever killeth you most likely refers to Jewish rather than Roman persecution. Some rabbis believed that killing heretics was an act of divine worship.

16:7 Reference to the Comforter (see notes at 14:16-17 and 14:26) harks back to the anticipated coming of the Spirit and the inauguration of the age of the kingdom in OT prophetic literature (Isa. 11:1-10; 32:14-18; 42:1-4; 44:1-5; Jer. 31:31-34; Ezek. 11:17-20; 36:24-27; 37:1-14; Joel 2:28-32).

16:8-11 The Holy Spirit will judge the world's sin of unbelief on the basis of His righteousness. On the prince of this world, see note at 12:31.

16:13 On the Spirit of truth, see note at 14:16-17. The Spirit's ministry of guiding Jesus' followers into all truth will fulfill the psalmists' longing for divine guidance (Ps. 25:4-5; 43:3; 86:11; 143:10). Isaiah recounted how God led His people in the wilderness by the Holy Spirit (Isa. 63:14) and predicted God's renewed guidance in the future (Isa. 43:19). The word shew (Gk anangello, lit "declare") occurs over 40 times in the book of Isaiah, where declaring things to come is said to be the exclusive domain of God (Isa. 48:14) and where God challenges pretenders to declare the things to come (Isa. 42:9; 44:7; 46:10; cp. Isa. 41:21-29, esp. v v. 22-23; 45:19).

16:16-19 A little while harks back to 7:33; 12:35; 13:33; and 14:19. Similar terms were used by OT prophets for announcing God's judgment (Isa. 10:25; Jer. 51:33; Hos. 1:4; Hag. 2:6) and salvation (Isa. 29:17). Here the reference is to the brief period between Jesus' crucifixion and resurrection.

16:20 Sorrow . . . turned into joy echoes the experiences of God's people in OT times (Esther 9:22) and marks the fulfillment of OT prophecies (Isa. 61:2-3; Jer. 31:13).

16:21 While the labor preceding birth is intense, all anguish is forgotten the moment the new child is born. Jesus elsewhere spoke of the end-times as "the beginning" of birth pains and times of "great tribulation" (Matt. 24:8,21,29).

16:28 The depiction of Jesus as having come from the Father . . . into the world and as leaving the world and going to the Father is patterned after the portrayal of the Word of God which is sent, accomplishes its purpose, and returns to the One who sent it (Isa. 55:11; see note at John 1:1).

16:32 Jesus' prediction of a coming hour at which His followers will be scattered (cp. 19:27) may allude to Zech. 13:7 (quoted in Matt. 26:31; cp. Matt. 26:56; 1 Kings 22:17).

16:33 Jesus' farewell discourse ends on a note of triumph (1 John 2:13-14; 4:4; 5:4-5).

17:1-26 In His final prayer in this chapter, Jesus gave an account of His earthly mission to the Father who sent Him. He prayed first for Himself (v v. 1-5), then for His disciples (v v. 6-19), and finally for all future believers (v v. 20-26). In His prayer, Jesus adopted the stance of one who has completed His mission (v. 4, cp. 4:34), having been sent by the Father and now preparing to return (13:1; 16:28). His prayer was fulfilled when He cried out from the cross, saying of the mission of redemption and revelation He had come to accomplish: "It is finished" (19:30).

17:1 Jesus looked up to heaven, striking a customary posture in prayer (Ps. 123:1; Mark 7:34; Luke 18:13). On the hour is come, see note at 2:4. The opening petition, glorify thy Son, is a claim to deity since the OT affirms that God will not give His glory to another (Isa. 42:8; 48:11). On Jesus as the sent Son, see note at John 3:16-18.

17:2-3 God's granting of power to Jesus (5:27) marks the beginning of a new era (Isa. 9:6-7; Dan. 7:13-14; see Matt. 11:27; 28:18). Eternal life comes from knowing God and Jesus the sent Son (John 1:4; 5:26; 20:31). Knowing God is not confined to intellectual knowledge; it involves living in fellowship with Him. That God is the only true God is affirmed in the Shema (Deut. 6:4; cp. John 5:44; 1 John 5:20). Jesus, in turn, is the One and Only sent by the Father (John 1:14,18; 3:16,18) and the only way to Him (14:6). In John's Gospel, the full name Jesus Christ is found only here and in 1:17, forming a literary inclusion. Note that in these verses Jesus referred to Himself in the third person.

17:4 The reference to Jesus' work in the singular harks back to 4:34, another inclusion.

17:5 Again, Jesus claimed preexistence (v. 24; 1:1,14; 3:13; 6:62; 8:58; 16:28).

17:6-19 The second unit of Jesus' prayer contains intercession for His disciples, beginning with a rehearsal of His ministry to them (v v. 6-8). Jesus' prayer includes petitions for their protection (v v. 11-16) and for their consecration for service in the truth (v v. 17-19).

17:6 Jesus' revelation of God's name included making known the Father's works and words (1:18; 8:19,27; 10:38; 12:45; 14:9-11).

17:7-8 The portrayal of Jesus here is reminiscent of the description of the Prophet like Moses in Deut. 18:18.

17:12 Even Judas's betrayal happened in fulfillment of Scripture. The antecedent passage is probably Ps. 41:9 (see note at John 13:18). Other Scriptures fulfilled through Judas are Ps. 69:25 and 109:8 (cited in Acts 1:20).

17:18 This verse looks forward to the commission that Jesus assigned His disciples after His resurrection (20:21).

17:20-26 Jesus did not stop at praying for Himself (v v. 1-5) and His disciples (v v. 6-19; cp. Deut. 29:14-15). Jesus was concerned for His followers' unity (John 17:21-23; cp. 10:16; 11:52) and love (17:26). Unity among believers results from the indivisible unity of God (10:38; 14:10-11,20,23; 15:4-5). Once unified, believers are able to bear witness to the true identity of Jesus as the One sent by God.

17:25 The OT teaches that God is righteous and just (Ps. 116:5; 119:137; Jer. 12:1). Though His betrayal, torture, and death were looming, Jesus affirmed the righteousness of God His Father.

17:26 The phrase I in them is filled with covenantal overtones (v. 23; 14:20; see note at 15:4-5,8). After the giving of the law at Sinai, God came to dwell in the midst of Israel in the tabernacle (Exod. 40:34). As they moved toward the promised land, God frequently assured His people that He was in their midst (Exod. 29:45-46; Deut. 7:21; 23:14).

18:1-19:42 John's Passion Narrative appears in these chapters. The events include Jesus' betrayal by Judas (18:1-11), His informal hearing before Annas (18:12-14,19-24), Peter's denials (18:15-18,25-27), Jesus' Roman trial before Pilate (18:28–19:16a), and His crucifixion and burial (19:16b-42). Only John among all the Gospels featured Jesus' appearance before Annas, and His Roman trial is covered in more detail in John. On the other hand, John did not provide an account of Jesus' formal Jewish trial before Caiaphas and the Sanhedrin.

18:1 The brook Cedron (Kidron) is mentioned frequently in the OT (2 Sam. 15:23; 1 Kings 2:37; 15:13; 2 Kings 23:4,6,12). The garden is called "Gethsemane" in the Synoptic Gospels (Matt. 26:36; Mark 14:32). Entered may suggest that it was a walled garden.

18:3 A band of soldiers was dispatched to prevent rioting. The officers from the chief priests and Pharisees were the primary arresting officers (see notes at 7:32 and 7:46). Lanterns and torches were needed to track down a suspect hiding in the dark garden. The presence of weapons shows that the arrest party anticipated resistance.

18:5 I am he connotes deity (see note at 6:35,48). This is shown by the soldiers' reaction in the following verse.

18:6 Falling to the ground was a common reaction to divine revelation (Ezek. 1:28; 44:4; Dan. 2:46; 8:18; 10:9; Acts 9:4; 22:7; 26:14; Rev. 1:17; 19:10; 22:8).

18:8-9 Jesus' statement summarized 17:12, which harks back to 6:39 and 10:28. Jesus is portrayed as the good shepherd who chose death to save His sheep (10:11,15,17-18,28).

18:10 Peter's sword was short and could be hidden under his robe (Luke 22:38). The name Malchus indicates a slave of Arabic origin.

18:11 To drink a cup means to accept God's plan for one's life, whether desirable (Ps. 116:13) or difficult (Jer. 25:15,28).

18:12 On officers, see note at verse 3. Bound is an expression associated with arrest or imprisonment (Acts 9:2,14,21).

18:13 Annas, apart from being father in law to Caiaphas the high priest, also had been high priest from a.d. 6–15. He continued to wield considerable influence.

18:15-17 The other disciple was probably the one "Jesus loved" (20:2; see note at 13:23). The damsel that kept the door was probably one of the high priest's slaves.

18:18 The Roman soldiers had returned to their barracks, entrusting the task of guarding Jesus to the officers (see note at v. 3). Another fire of coals was lit at Peter's restoration in 21:9.

18:19 High priest refers to Annas (see note at v. 13). Questioning Jesus about his disciples and his doctrine suggests that the primary concern was theological. Political charges were later added (19:7,12).

18:20 Jesus' words in secret have I said nothing echo God's words in the book of Isaiah (Isa. 45:19; 48:16). Jesus did not mean that He never spoke in private with His disciples but that His message was the same in private as in public; He was not leading a conspiracy. John recorded instances of Jesus teaching both in the synagogue (cp. 6:59) and in the temple (Gk hieron; cp. 2:14-21; 7:14,28; 8:20; 10:23; see note at 2:14).

18:21 Jesus' response is understandable, especially if the questioning of prisoners was considered improper in His day. Note also the legal principle that a person's own testimony about himself was inadmissible (see note at 5:31).

18:22-23 This was probably one of the officers who helped arrest Jesus (v v. 3,12). The slapping was likely a sharp blow with the flat of one's hand (Isa. 50:6 LXX; cp. Matt. 26:67; Acts 23:1-5). The charge to respect the high priest may refer to Exod. 22:28: "Thou shalt not speak evil of the ruler of thy people" (as quoted by Paul in Acts 23:5). In response, Jesus denied having violated that law.

18:24 Before Jesus could be brought to the Roman governor, charges had to be confirmed by the official high priest, Caiaphas, in his function as chairman of the Sanhedrin council (see note at 3:1).

18:28 The hall of judgment may refer to Herod's palace on the western wall of the temple or the Fortress of Antonia northwest of the temple grounds. Early probably means shortly after sunrise, when the Sanhedrin council met in formal session and pronounced its verdict (Matt. 27:1-2). The reference to Passover may mean the entire Feast of Unleavened Bread, which lasted seven days (cp. Luke 22:1: "Feast of Unleavened Bread . . . which is called the Passover"). Eat the passover probably means "celebrate the feast" (see 2 Chron. 30:21).

18:29 Pilate was appointed by Emperor Tiberius, and he served as governor of Judaea from a.d. 26 until 36/37. The famous "Pilate inscription," discovered in Caesarea in 1961, identified Pilate as prefect of Judaea.

18:31 Like Gallio after him (Acts 18:14-15), Pilate was not interested in judging internal Jewish disputes. The Sanhedrin council did not have the power of capital punishment.

18:32 Crucifixion horrified Jewish sensibilities. It was considered the same as hanging (Acts 5:30; 10:39), about which Mosaic law said, "he that is hanged is accursed of God" (Deut. 21:23; cp. Gal. 3:13). If Jesus had been put to death by the Sanhedrin council, He would have been stoned for blasphemy (Lev. 24:16; cp. John 10:33; Acts 7:57-58).

18:33 On the judgment hall, see note at verse 28. Pilate's question aimed at determining whether Jesus was a threat to Rome's imperial power.

18:36 Jesus' description of His kingdom echoes passages in Daniel (Dan. 2:44; 7:14,27; cp. John 6:15).

18:38 Ironically, the man charged with determining truth in the matter glibly dismissed the relevance of truth in the presence of the One who is truth incarnate (see note at 14:6). Pilate's comment may reflect disillusionment, if not bitterness, and a pragmatic viewpoint. On he went out again unto the Jews, see verses 28-29. Pilate exonerated Jesus three times (cp. 19:4,6), but the Jews persuaded him to pursue prosecution (19:12-16).

18:40 Barabbas means "son of the father" (Gk bar-abbas). Ironically, people wanted Barabbas released rather than the true Son of the Father—Jesus. This robber was an insurrectionist or domestic terrorist, perhaps engaged in Zealot-style political extremism (Mark 15:7; Luke 23:19).

19:1 After the Jewish phase of the trial and Jesus' interrogation by Pilate, the sentencing stage of His trial began. On Pilate, see note at 18:29. The flogging weakened Jesus so much that He could not carry His crossbeam very far.

19:2 The crown of thorns represented a mock crown ridiculing Jesus' messiahship. The thorns would sink into His skull, bloodying and distorting His face. The purple robe (cp. Matt. 27:28; Mark 15:17) represented a mock royal robe. Purple was the imperial color (1Macc 8:14).

19:3 Hail, King of the Jews mimicked the "Ave Caesar" ("Hail, Caesar!") extended to the Roman emperor. Roman soldiers customarily played "mock king" games during the Saturnalia festival.

19:5 Behold the man (Lat ecce homo) conveys a sense of, "Look at the poor fellow!" In His mock regal clothes, Jesus made a heartrending sight. In the context of John's Gospel, the statement may also highlight Jesus' humanity and invoke messianic passages such as Zech. 6:12.

19:6 Pilate used sarcasm, being fully aware that the Jews did not have the authority to impose the death penalty (see note at 18:31).

19:7 The Jews' comment may refer to Lev. 24:16: "he that blasphemeth the name of the Lord, he shall surely be put to death" (see note at John 5:18; cp. 8:59; 10:31,33).

19:8 Pilate was more afraid. Earlier that morning his wife's dream had disturbed him (Matt. 27:19).

19:9 Jesus' origin was frequently an issue with His opponents (7:27-28; 8:14; 9:29-30). For John, there were clear spiritual overtones to Pilate's question (cp. 18:36-37). Jesus' silence before Pilate is reminiscent of Isa. 53:7; cp. Mark 14:61; 15:5; 1 Pet. 2:22-23.

19:12 Unconvinced of Jesus' guilt, Pilate sentenced Him to die only after intense Jewish pressure (v v. 13-16). Caesar, originally the surname of Gaius Julius Caesar (d. 44 b.c.), became the title of subsequent Roman emperors (cp. v. 15; Matt. 22:17,21). Caesar's friend was a semiformal status indicating a person favored by the emperor.

19:13 The judgment seat served as the platform for the judge's formal verdict (Acts 25:6,17). The kind of Pavement mentioned here has been excavated on the lower level of the Fortress of Antonia, one of the two possible sites for the governor's residence (see note at 18:28).

19:14 The preparation day for the passover may refer to the day before the sabbath of Passover week (Matt. 27:62; Mark 15:42; Luke 23:54; see note at John 18:28). If so, all four Gospels concur that Jesus' Last Supper was a Passover meal eaten on Thursday evening (which, by Jewish reckoning, was the beginning of Friday). John used Roman time, in which the sixth hour was six in the morning.

19:15 By professing Caesar alone as their king, the Jewish leaders betrayed their national heritage and denied their own messianic expectations based on Scripture.

19:16-42 The final unit in John's passion narrative describes Jesus' crucifixion and burial.

19:17 Jesus set out bearing his cross until He collapsed. Simon of Cyrene was then pressed into service, and he carried it to the execution site (Matt. 27:32). Went forth means "out of the city," where Jewish custom prescribed that executions should take place (Lev. 24:14,23; Num. 15:35-36; Deut. 17:5; 21:19-21; 22:24; cp. Heb. 13:12). Golgotha means "Skull Place"; the Latin equivalent is "Calvary" (see note at 1:38).

19:18 On crucifixion, see note at 18:32. Jesus' crucifixion between two criminals is reminiscent of Ps. 22:16: "the assembly of the wicked have inclosed me," and Isa. 53:12: "he was numbered with the transgressors."

19:19 The title on Jesus' cross specified the crime for which He was executed, probably to discourage others from committing similar acts.

19:20 On nigh to the city, see note at verse 17. Hebrew or Aramaic was the language most widely understood by the Jewish population of Israel; Latin was the official language of the Roman occupying force; and Greek was the "international language" of the empire, understood by most Diaspora Jews as well as Gentiles. The trilingual inscription ensured that virtually anyone could read the crimes with which Jesus was charged.

19:22 Pilate was unwilling to give in to further Jewish pressures. For John, the inscription unintentionally confirmed Jesus' true kingship.

19:23-24 The seamless coat may recall Joseph's robe (Gen. 37:3,23). Similar to several later events at the crucifixion (John 19:28-37; see note at 12:38-40), the soldiers' division of Jesus' clothes and their casting of lots fulfilled scripture (Ps. 22:18). Psalm 22 is a lament psalm ascribed to David. This is the first of several references to Jesus as the righteous sufferer in keeping with the experience of the psalmist (John 19:28,36-37). John may have purposefully shaped his account of Jesus' crucifixion in a way that highlighted the parallels between the experiences of David and Jesus. For instance, Ps. 22:15-18 mentions the sufferer's thirst (v. 15), his pierced hands and feet (v. 16), and the preservation of all his bones (v. 17).

19:25 On Jesus' mother, see 2:1-5 and note at 19:26-27. His mother's sister may be Salome, the mother of the sons of Zebedee mentioned in Matthew and Mark. On Cleophas, see Luke 24:18. On Mary Magdalene, see 20:1-18 (cp. Luke 8:2-3).

19:26-27 In keeping with biblical injunctions to honor one's parents (Exod. 20:12; Deut. 5:16), Jesus made provision for His mother, who was almost certainly widowed and probably in her early fifties, with little or no personal income. On the word woman, see note at 2:4.

19:28-29 The reference to Scripture being fulfilled builds on verse 24 (see note there), most likely in allusion to Ps. 69:21: "they gave me vinegar to drink" (cp. Matt. 27:34,48; see Ps. 22:15). Soldiers and laborers used vinegar to quench their thirst (Mark 15:36). It is different from the "wine mingled with myrrh" Jesus refused on the way to the cross (Mark 15:23). Hyssop was a plant classified in 1 Kings 4:33 as a humble shrub. It was used for the sprinkling of blood on the doorpost at the original Passover (Exod. 12:22).

19:30 Gave up the ghost may express an act of the will, echoing "poured out his soul unto death," which was prophesied of the Suffering Servant (Isa. 53:12).

19:31-33 On preparation, see note at verse 14. That sabbath day was special because it was Passover week. For the Jews, bodies of hanged criminals were not to defile the land by remaining on a tree overnight (Deut. 21:22-23; cp. Josh. 8:29). The legs of crucifixion victims were broken to hasten death. This prevented them from pushing themselves up to open the chest cavity and thus breathe better. Since the victims would now have to pull themselves up by the arms instead, suffocation occurred once their arm strength failed. See note at verse 36.

19:34 The flow of blood and water proved that Jesus was dead (1 John 5:6-8). The passage may also allude to Exod. 17:6: "he smote the rock twice: and the water came out abundantly, and the congregation drank" (cp. Num. 20:11). The thrusting spear was about three and one-half feet long with an iron head.

19:36 After verses 24 and 28-29 (see notes there), this is the third scriptural proof that shows that Jesus' death fulfilled Scripture (Exod. 12:46; Ps. 34:20). Jesus escaped having His legs broken since He died so quickly, and the spear did not damage any of His bones.

19:37 The Roman soldiers again fulfilled prophecy without knowing it (Zech. 12:10; also cited in Rev. 1:7).

19:38 Joseph of Arimathaea, a wealthy member of the Jewish ruling council (Matt. 27:57), asked Pilate for Jesus' body. Thus Jesus was killed alongside criminals and was buried in a rich man's tomb, fulfilling another Scripture: "he made his grave with the wicked, and with the rich in his death" (Isa. 53:9).

19:39-40 The amount of aromatic spices brought by Joseph and Nicodemus was considerable (2 Chron. 16:14). Myrrh was a fragrant resin used by Egyptians in embalming; aloes were a powder of aromatic sandalwood; the mixture cloaked the smell of decay.

19:41 On the place, see notes at verses 17 and 20. The garden was apparently somewhat elaborate; note the mention of a gardener in 20:15. Garden burials are recorded in the OT (Manasseh in 2 Kings 21:18; Amon in 2 Kings 21:26).

19:42 On preparation, see note at verse14. Sabbath was rapidly approaching, when all work ceased, including that of carrying spices or transporting a corpse. Thus we may see it as an instance of divine providence that the tomb was nigh (see note at 20:1).

20:1-21:25 The final two chapters of John's Gospel cover the aftermath of Jesus' crucifixion and burial, specifically the empty tomb, the risen Jesus' encounter with Mary Magdalene, three resurrection appearances to His disciples (21:14), the commissioning of the disciples (20:21), a special commissioning of Peter (21:15-23), conclusions to the Gospel proper (20:30-31), and the epilogue (21:24-25). The concluding statement in 20:30-31 rehearses some of the major themes of the Gospel, particularly Jesus' identity as Messiah and Son of God, His messianic "miracles," the importance of believing in Jesus, and the gift of eternal life. The conclusion to the epilogue identifies the disciple "Jesus loved" (who was one of the twelve; cp. 21:20; 13:23) as the writer of John's Gospel and affirms the truth of his testimony about Jesus (21:24; cp. 19:35).

20:1 The first day of the week was Sunday. Mary Magdalene (and several other women) decided to attend to some matters that had been left undone because of the sabbath (see note at 19:42). The need to complete the care for the dead may have overridden the customary seven-day mourning period (see note at 11:20). On when it was yet dark, compare Matt. 28:1; Mark 16:2; and Luke 24:1.

20:2 At this point Mary had no thought of Jesus' resurrection. The Jewish charge that His disciples stole His body (Matt. 27:62-66; 28:11-15) shows that grave robbery was not unheard of. The plural we suggests the presence of other women besides Mary. On the other disciple, see note at 18:15-16.

John Cross-References

a 1:1 Prov. 8:22-23, etc.; Col. 1:17; 1 John 1:1; Rev. 1:2; 19:13

bch. 17:5; Prov. 8:30; 1 John 1:2

cPhp. 2:6; 1 John 5:7

d 1:2 Gen. 1:1

e 1:3 ver. 10; Ps. 33:6; Col. 1:16; Eph. 3:9; Heb. 1:2; Rev. 4:11

f 1:4 ch. 5:26; 1 John 5:11

gch. 8:12; 9:5; 12:35,46

h 1:5 ch. 3:19

i 1:6 ver. 33; Mal. 3:1; Matt. 3:1; Luke 3:2

j 1:7 Acts 19:4

k 1:9 ver. 4; Isa. 49:6; 1 John 2:8

l 1:10 ver. 3; Heb. 1:2; 11:3

m 1:11 Luke 19:14; Acts 3:26; 13:46

n 1:12 Isa. 56:5; Rom. 8:15; Gal. 3:26; 2 Pet. 1:4; 1 John 3:1

o 1:13 ch. 3:5; James 1:18; 1 Pet. 1:23

p 1:14 Matt. 1:16,20; Luke 1:31,35; 2:7; 1 Tim. 3:16

qRom. 1:3; Gal. 4:4

rHeb. 2:11,14,16-17

sch. 2:11; 11:40; Isa. 40:5; Matt. 17:2; 2 Pet. 1:17

tCol. 1:19; 2:3,9

u 1:15 ver. 32; ch. 3:32; 5:33

vver. 27,30; ch. 3:31; Matt. 3:11; Mark 1:7; Luke 3:16

wch. 8:58; Col. 1:17

x 1:16 ch. 3:34; Eph. 1:6-8; Col. 1:19; 2:9-10

y 1:17 Exod. 20:1, etc.; Deut. 4:44; 5:1; 33:4

zRom. 3:24; 5:21; 6:14

aach. 8:32; 14:6

a 1:18 ch. 6:46; Exod. 33:20; Deut. 4:12; Matt. 11:27; Luke 10:22; 1 Tim. 1:17; 6:16; 1 John 4:12,20

bver. 14; ch. 3:16,18; 1 John 4:9

c 1:19 ch. 5:33

d 1:20 ch. 3:28; Luke 3:15; Acts 13:25

e 1:21 Mal. 4:5; Matt. 17:10

fDeut. 18:15,18

g 1:23 ch. 3:28; Matt. 3:3; Mark 1:3; Luke 3:4

hIsa. 40:3

i 1:26 Matt. 3:11

jMal. 3:1

k 1:27 ver. 15,30; Acts 19:4

l 1:28 ch. 10:40; Judg. 7:24

m 1:29 ver. 36; Exod. 12:3; Isa. 53:7; Acts 8:32; 1 Pet. 1:19; Rev. 5:6, etc.

nIsa. 53:11; 1 Cor. 15:3; Gal. 1:4; Heb. 1:3; 2:17; 9:28; 1 Pet. 2:24; 3:18; 1 John 2:2; 3:5; 4:10; Rev. 1:5

o 1:30 ver. 15,27

a 1:31 Mal. 3:1; Matt. 3:6; Luke 1:17,76-77; 3:3-4

b 1:32 ch. 5:32; Matt. 3:16; Mark 1:10; Luke 3:22

c 1:33 Matt. 3:11; Acts 1:5; 2:4; 10:44; 19:6

d 1:36 ver. 29

e 1:40 Matt. 4:18

f 1:42 Matt. 16:18

g 1:44 ch. 12:21

h 1:45 ch. 21:2

iGen. 3:15; 49:10; Deut. 18:18; See Luke 24:27

jIsa. 4:2; 7:14; 9:6; 53:2; Mic. 5:2; Zech. 6:12; 9:9; See Luke 24:27

kMatt. 2:23; Luke 2:4

l 1:46 ch. 7:41-42,52

m 1:47 ch. 8:39; Ps. 32:2; 73:1; Rom. 2:28-29; 9:6

n 1:49 Matt. 14:33

och. 18:37; 19:3; Matt. 21:5; 27:11,42

p 1:51 Gen. 28:12; Matt. 4:11; Luke 2:9,13; 22:43; 24:4; Acts 1:10

a 2:1 See Josh. 19:28

b 2:4 ch. 19:26

cSo 2 Sam. 16:10; 19:22

dch. 7:6

e 2:6 Mark 7:3

f 2:9 ch. 4:46

g 2:11 ch. 1:14

h 2:12 Matt. 12:46

i 2:13 ver. 23; ch. 5:1; 6:4; 11:55; Exod. 12:14; Deut. 16:1,16

a 2:14 Matt. 21:12; Mark 11:15; Luke 19:45

b 2:16 Luke 2:49

c 2:17 Ps. 69:9

d 2:18 ch. 6:30; Matt. 12:38

e 2:19 Matt. 26:61; 27:40; Mark 14:58; 15:29

f 2:21 Col. 2:9; Heb. 8:2; So 1 Cor. 3:16; 6:19; 2 Cor. 6:16

g 2:22 Luke 24:8

h 2:25 ch. 6:64; 16:30; 1 Sam. 16:7; 1 Chron. 28:9; Matt. 9:4; Mark 2:8; Acts 1:24; Rev. 2:23

i 3:2 ch. 7:50; 19:39

jch. 9:16,33; Acts 2:22

kActs 10:38

l 3:3 ch. 1:13; Gal. 6:15; Titus 3:5; James 1:18; 1 Pet. 1:23; 1 John 3:9

m 3:5 Mark 16:16; Acts 2:38

a 3:8 Eccl. 11:5; 1 Cor. 2:11

b 3:9 ch. 6:52,60

c 3:11 ch. 1:18; 7:16; 8:28; 12:49; 14:24; Matt. 11:27

dver. 32

e 3:13 ch. 6:33, 38,51,62; 16:28; Prov. 30:4; Acts 2:34; 1 Cor. 15:47; Eph. 4:9-10

f 3:14 Num. 21:9

gch. 8:28; 12:32

h 3:15 ver. 36; ch. 6:47

i 3:16 Rom. 5:8; 1 John 4:9

j 3:17 ch. 5:45; 8:15; 12:47; Luke 9:56; 1 John 4:14

k 3:18 ch. 5:24; 6:40,47; 20:31

l 3:19 ch. 1:4,9-11; 8:12

m 3:20 Job 24:13,17; Eph. 5:13

n 3:22 ch. 4:2

o 3:23 1 Sam. 9:4

pMatt. 3:5-6

q 3:24 Matt. 14:3

r 3:26 ch. 1:7,15,27,34

s 3:27 1 Cor. 4:7; Heb. 5:4; James 1:17

a 3:28 ch. 1:20,27

bMal. 3:1; Mark 1:2; Luke 1:17

c 3:29 Matt. 22:2; 2 Cor. 11:2; Eph. 5:25,27; Rev. 21:9

dSS. 5:1

e 3:31 ver. 13; ch. 8:23

fch. 1:15,27; Matt. 28:18; Rom. 9:5

g1 Cor. 15:47

hch. 6:33; 1 Cor. 15:47; Eph. 1:21; Php. 2:9

i 3:32 ver. 11; ch. 8:26; 15:15

j 3:33 Rom. 3:4; 1 John 5:10

k 3:34 ch. 7:16

lch. 1:16

m 3:35 ch. 5:20,22; 13:3; Matt. 11:27; 28:18; Luke 10:22; 17:2; Heb. 2:8

n 3:36 ver. 15-16; ch. 1:12; 6:47; Hab. 2:4; Rom. 1:17; 1 John 5:10

o 4:1 ch. 3:22,26

p 4:5 Gen. 33:19; 48:22; Josh. 24:32

q 4:9 2 Kings 17:24; Luke 9:52-53; Acts 10:28

r 4:10 Isa. 12:3; 44:3; Jer. 2:13; Zech. 13:1; 14:8

a 4:14 ch. 6:35,58

bch. 7:38

c 4:15 See ch. 6:34; 17:2-3; Rom. 6:23; 1 John 5:20

d 4:19 ch. 6:14; 7:40; Luke 7:16; 24:19

e 4:20 Judg. 9:7

fDeut. 12:5,11; 1 Kings 9:3; 2 Chron. 7:12

g 4:22 2 Kings 17:29

hIsa. 2:3; Luke 24:27; Rom. 9:4-5

i 4:23 Php. 3:3

jch. 1:17

k 4:24 2 Cor. 3:17

l 4:25 ver. 29,39

m 4:26 ch. 9:37; Matt. 26:63-64; Mark 14:61-62

n 4:29 ver. 25

o 4:34 ch. 6:38; 17:4; 19:30; Job 23:12

p 4:35 Matt. 9:37; Luke 10:2

q 4:36 Dan. 12:3

a 4:39 ver. 29

b 4:42 ch. 17:8; 1 John 4:14

c 4:44 Matt. 13:57; Mark 6:4; Luke 4:24

d 4:45 ch. 2:23; 3:2

eDeut. 16:16

f 4:46 ch. 2:1,11

g 4:48 1 Cor. 1:22

a 5:1 ch. 2:13; Lev. 23:2; Deut. 16:1

b 5:2 Neh. 3:1; 12:39

c 5:8 Matt. 9:6; Mark 2:11; Luke 5:24

d 5:9 ch. 9:14

e 5:10 Exod. 20:10; Neh. 13:19; Jer. 17:21, etc.; Matt. 12:2; Mark 2:24; 3:4; Luke 6:2; 13:14

f 5:14 ch. 8:11; Matt. 12:45

g 5:17 ch. 9:4; 14:10

h 5:18 ch. 7:19

a 5:18 ch. 10:30, 33; Php. 2:6

b 5:19 ver. 30; ch. 8:28; 9:4; 12:49; 14:10

c 5:20 ch. 3:35; Matt. 3:17; 2 Pet. 1:17

d 5:21 ch. 11:25, 43; Luke 7:14; 8:54

e 5:22 ver. 27; ch. 3:35; 17:2; Matt. 11:27; 28:18; Acts 17:31; 1 Pet. 4:5

f 5:23 1 John 2:23

g 5:24 ch. 3:16, 18; 6:40,47; 8:51; 20:31

h1 John 3:14

i 5:25 ver. 28; Eph. 2:1,5; 5:14; Col. 2:13

j 5:27 ver. 22; Acts 10:42; 17:31

kDan. 7:13-14

l 5:29 Isa. 26:19; 1 Thess. 4:16; 1 Cor. 15:52

mDan. 12:2; Matt. 25:32-33,46

n 5:30 ver. 19

och. 4:34; 6:38; Matt. 26:39

p 5:31 See ch. 8:14; Rev. 3:14

q 5:32 ch. 8:18; Matt. 3:17; 17:5; 1 John 5:6-7,9

r 5:33 ch. 1:15, 19,27,32

a 5:35 2 Pet. 1:19

bSee Matt. 13:20; 21:26; Mark 6:20

c 5:36 1 John 5:9

dch. 3:2; 10:25; 15:24

e 5:37 ch. 6:27; 8:18; Matt. 3:17; 17:5

fch. 1:18; Deut. 4:12; 1 Tim. 1:17; 1 John 4:12

g 5:39 ver. 46; Isa. 8:20; 34:16; Luke 16:29; Acts 17:11

hch. 1:45; Deut. 18:15,18; Luke 24:27

i 5:40 ch. 1:11; 3:19

j 5:41 ver. 34; 1 Thess. 2:6

k 5:44 ch. 12:43

lRom. 2:29

m 5:45 Rom. 2:12

n 5:46 ch. 1:45; Gen. 3:15; 12:3; 18:18; 22:18; 49:10; Deut. 18:15,18; Acts 26:22

o 6:1 Matt. 14:15; Mark 6:35; Luke 9:10,12

p 6:4 ch. 2:13; 5:1; Lev. 23:5,7; Deut. 16:1

q 6:5 Matt. 14:14; Mark 6:35; Luke 9:12

a 6:7 See Num. 11:21-22

b 6:9 2 Kings 4:43

c 6:14 ch. 1:21; 4:19,25; 7:40; Gen. 49:10; Deut. 18:15,18; Matt. 11:3

d 6:16 Matt. 14:23; Mark 6:47

a 6:27 ver. 54; ch. 4:14

bch. 1:33; 5:37; 8:18; Matt. 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; Acts 2:22; 2 Pet. 1:17

c 6:29 1 John 3:23

d 6:30 Matt. 12:38; 16:1; Mark 8:11; 1 Cor. 1:22

e 6:31 Exod. 16:15; Num. 11:7; Neh. 9:15; 1 Cor. 10:3

fPs. 78:24-25

g 6:34 See ch. 4:15

h 6:35 ver. 48,58

ich. 4:14; 7:37

j 6:36 ver. 26,64

k 6:37 ver. 45

lch. 10:28-29; Matt. 24:24; 2 Tim. 2:19; 1 John 2:19

m 6:38 ch. 5:30; Matt. 26:39

nch. 4:34

o 6:39 ch. 10:28; 17:12; 18:9

p 6:40 ver. 27,47,54; ch. 3:15-16; 4:14

q 6:42 Matt. 13:55; Mark 6:3; Luke 4:22

r 6:44 ver. 65; SS. 1:4

s 6:45 Isa. 54:13; Jer. 31:34; Mic. 4:2; Heb. 8:10; 10:16

tver. 37

u 6:46 ch. 1:18; 5:37

vch. 1:18; 7:29; 8:19; Matt. 11:27; Luke 10:22

a 6:47 ver. 40; ch. 3:16,18,36

b 6:48 ver. 33,35

c 6:49 ver. 31

d 6:50 ver. 51,58

e 6:51 ch. 3:13

fHeb. 10:5,10

g 6:52 ch. 7:43; 9:16; 10:19

hch. 3:9

i 6:53 Matt. 26:26,28

j 6:54 ver. 27,40,63; ch. 4:14

k 6:56 1 John 3:24; 4:15-16

l 6:58 ver. 49-51

m 6:60 ver. 66; Matt. 11:6

n 6:62 ch. 3:13; Mark 16:19; Acts 1:9; Eph. 4:8

o 6:63 2 Cor. 3:6

p 6:64 ver. 36

qch. 2:24-25; 13:11

r 6:65 ver. 44-45

s 6:66 ver. 60

t 6:68 Acts 5:20

u 6:69 ch. 1:49; 11:27; Matt. 16:16; Mark 8:29; Luke 9:20

v 6:70 Luke 6:13

wch. 13:27

x 7:1 ch. 5:16,18

y 7:2 Lev. 23:34

z 7:3 Matt. 12:46; Mark 3:31; Acts 1:14

a 7:5 Mark 3:21

b 7:6 ver. 8,30; ch. 2:4; 8:20

c 7:7 ch. 15:19

dch. 3:19

e 7:8 ver. 6; ch. 8:30

f 7:11 ch. 11:56

g 7:12 ch. 9:16; 10:19

hver. 40; ch. 6:14; Matt. 21:46; Luke 7:16

i 7:13 ch. 9:22; 12:42; 19:38

j 7:15 Matt. 13:54; Mark 6:2; Luke 4:22; Acts 2:7

k 7:16 ch. 3:11; 8:28; 12:49; 14:10,24

l 7:17 ch. 8:43

m 7:18 ch. 5:41; 8:50

n 7:19 Exod. 24:3; Deut. 33:4; John 1:17; Acts 7:38

och. 5:16,18; 10:31,39; 11:53; Matt. 12:14; Mark 3:6

p 7:20 ch. 8:48,52; 10:20

q 7:22 Lev. 12:3

rGen. 17:10

s 7:23 ch. 5:8-9,16

t 7:24 ch. 8:15; Deut. 1:16-17; Prov. 24:23; James 2:1

a 7:26 ver. 48

b 7:27 Matt. 13:55; Mark 6:3; Luke 4:22

c 7:28 See ch. 8:14

dch. 5:43; 8:42

ech. 5:32; 8:26; Rom. 3:4

fch. 1:18; 8:55

g 7:29 ch. 10:15; Matt. 11:27

h 7:30 ver. 19; ch. 8:37; Mark 11:18; Luke 19:47; 20:19

iver. 44; ch. 8:20

j 7:31 ch. 3:2; 8:30; Matt. 12:23

k 7:33 ch. 13:33; 16:16

l 7:34 ch. 8:21; 13:33; Hos. 5:6

m 7:35 Isa. 11:12; James 1:1; 1 Pet. 1:1

n 7:37 Lev. 23:36

och. 6:35; Isa. 55:1; Rev. 22:17

p 7:38 Deut. 18:15

qch. 4:14; Prov. 18:4; Isa. 12:3; 44:3

r 7:39 ch. 16:7; Isa. 44:3; Joel 2:28; Acts 2:17,33,38

sch. 12:16; 16:7

t 7:40 ch. 1:21; 6:14; Deut. 18:15,18

u 7:41 ch. 4:42; 6:69

vver. 52; ch. 1:46

w 7:42 Ps. 132:11; Jer. 23:5; Mic. 5:2; Matt. 2:5; Luke 2:4

x1 Sam. 16:1,4

y 7:43 ver. 12; ch. 9:16; 10:19

z 7:44 ver. 30

a 7:46 Matt. 7:29

b 7:48 ch. 12:42; Acts 6:7; 1 Cor. 1:20,26; 2:8

c 7:50 ch. 3:2

d 7:51 Deut. 1:17; 17:8, etc.; 19:15

e 7:52 ver. 41; ch. 1:46; Isa. 9:1-2; Matt. 4:15

f 8:5 Lev. 20:10; Deut. 22:22

g 8:7 Deut. 17:7; Rom. 2:1

h 8:9 Rom. 2:22

i 8:11 ch. 3:17; Luke 9:56; 12:14

jch. 5:14

k 8:12 ch. 1:4-5,9; 3:19; 9:5; 12:35-36,46

l 8:13 ch. 5:31

a 8:14 See ch. 7:28; 9:29

b 8:15 ch. 7:24

cch. 3:17; 12:47; 18:36

d 8:16 ver. 29; ch. 16:32

e 8:17 Deut. 17:6; 19:15; Matt. 18:16; 2 Cor. 13:1; Heb. 10:28

f 8:18 ch. 5:37

g 8:19 ver. 55; ch. 16:3

hch. 14:7

i 8:20 Mark 12:41

jch. 7:30

kch. 7:8

l 8:21 ch. 7:34; 13:33

mver. 24

n 8:23 ch. 3:31

och. 15:19; 17:16; 1 John 4:5

p 8:24 ver. 21

qMark 16:16

r 8:26 ch. 7:28

sch. 3:32; 15:15

t 8:28 ch. 3:14; 12:32

uRom. 1:4

vch. 5:19,30

wch. 3:11

x 8:29 ch. 14:10-11

yver. 16

zch. 4:34; 5:30; 6:38

aa 8:30 ch. 7:31; 10:42; 11:45

ab 8:32 Rom. 6:14,18,22; 8:2; James 1:25; 2:12

ac 8:33 ver. 39; Lev. 25:42; Matt. 3:9

ad 8:34 Rom. 6:16,20; 2 Pet. 2:19

ae 8:35 Gal. 4:30

af 8:36 Rom. 8:2; Gal. 5:1

ag 8:37 ver. 40; ch. 7:19

ah 8:38 ch. 3:32; 5:19,30; 14:10,24

ai 8:39 ver. 33; Matt. 3:9

ajRom. 2:28; 9:7; Gal. 3:7,29

ak 8:40 ver. 37

alver. 26

am 8:41 Isa. 63:16; 64:8; Mal. 1:6

an 8:42 1 John 5:1

aoch. 16:27; 17:8,25

a 8:42 ch. 5:43; 7:28-29

b 8:43 ch. 7:17

c 8:44 Matt. 13:38; 1 John 3:8

dJude 6

e 8:47 ch. 10:26-27; 1 John 4:6

f 8:48 ver. 52; ch. 7:20; 10:20

g 8:50 ch. 5:41; 7:18

h 8:51 ch. 5:41; 7:18

i 8:52 Zech. 1:5; Heb. 11:13

j 8:54 ch. 5:31

kch. 5:41; 16:14; 17:1; Acts 3:13

l 8:55 ch. 7:28-29

m 8:56 Luke 10:24

nHeb. 11:13

o 8:58 ch. 17:5, 24; Exod. 3:14; Isa. 43:13; Col. 1:17; Rev. 1:8

p 8:59 ch. 10:31,39; 11:8

qLuke 4:30

r 9:2 ver. 34

a 9:3 ch. 11:4

b 9:4 ch. 4:34; 5:19,36; 11:9; 12:35; 17:4

c 9:5 ch. 1:5,9; 3:19; 8:12; 12:35,46

d 9:6 Mark 7:33; 8:23

e 9:7 Neh. 3:15

fSee 2 Kings 5:14

g 9:11 ver. 6-7

h 9:16 ver. 33; ch. 3:2

ich. 7:12,43; 10:19

j 9:17 ch. 4:19; 6:14

k 9:22 ch. 7:13; 12:42; 19:38; Acts 5:13

lver. 34; ch. 16:2

m 9:24 Josh 7:19; 1 Sam. 6:5

nver. 16

a 9:29 ch. 8:14

b 9:30 ch. 3:10

c 9:31 Job 27:9; 35:12; Ps. 18:41; 34:15; 66:18; Prov. 1:28; 15:29; 28:9; Isa. 1:15; Jer. 11:11; 14:12; Ezek. 8:18; Mic. 3:4; Zech. 7:13

d 9:33 ver. 16

e 9:34 ver. 2

f 9:35 ch. 10:36; Matt. 14:33; 16:16; Mark 1:1; 1 John 5:13

g 9:37 ch. 4:26

h 9:39 ch. 5:22,27; See ch. 3:17; 12:47

iMatt. 13:13

j 9:40 Rom. 2:19

k 9:41 ch. 15:22,24

a 10:9 ch. 14:6; Eph. 2:18

b 10:11 Isa. 40:11; Ezek. 34:12,23; 37:24; Heb. 13:20; 1 Pet. 2:25; 5:4

c 10:12 Zech. 11:16-17

d 10:14 2 Tim. 2:19

e 10:15 Matt. 11:27

fch. 15:13

g 10:16 Isa. 56:8

hEzek. 37:22; Eph. 2:14; 1 Pet. 2:25

i 10:17 Isa. 53:7-8,12; Heb. 2:9

j 10:18 ch. 2:19

kch. 6:38; 15:10; Acts 2:24,32

l 10:19 ch. 7:43; 9:16

m 10:20 ch. 7:20; 8:48,52

n 10:21 Exod. 4:11; Ps. 94:9; 146:8

och. 9:6-7,32-33

p 10:23 Acts 3:11; 5:12

q 10:25 ver. 38; ch. 3:2; 5:36

a 10:26 ch. 8:47; 1 John 4:6

b 10:27 ver. 4,14

c 10:28 ch. 6:37; 17:11-12; 18:9

d 10:29 ch. 14:28

ech. 17:2,6, etc.

f 10:30 ch. 17:11,22

g 10:31 ch. 8:59

h 10:33 ch. 5:18

i 10:34 Ps. 82:6

j 10:35 Rom. 13:1

k 10:36 ch. 6:27

lch. 3:17; 5:36-37; 8:42

mver. 30; ch. 5:17-18

nch. 9:35,37; Luke 1:35

o 10:37 ch. 15:24

p 10:38 ch. 5:36; 14:10-11

qch. 14:10-11; 17:21

r 10:39 ch. 7:30,44; 8:59

s 10:40 ch. 1:28

t 10:41 ch. 3:30

u 10:42 ch. 8:30; 11:45

v 11:1 Luke 10:38-39

w 11:2 ch. 12:3; Matt. 26:7; Mark 14:3

x 11:4 ver. 40; ch. 9:3

y 11:6 ch. 10:40

a 11:8 ch. 10:31

b 11:9 ch. 9:4

c 11:10 ch. 12:35

d 11:11 So Deut. 31:16; Dan. 12:2; Matt. 9:24; Acts 7:60; 1 Cor. 15:18,51

e 11:22 ch. 9:31

f 11:24 ch. 5:29; Luke 14:14

g 11:25 ch. 5:21; 6:39-40,44

hch. 1:4; 6:35; 14:6; Col. 3:4; 1 John 1:1-2; 5:11

ich. 3:36; 1 John 5:10, etc.

j 11:27 ch. 4:42; 6:14,69; Matt. 16:16

k 11:31 ver. 19

l 11:32 ver. 21

a 11:35 Luke 19:41

b 11:37 ch. 9:6

c 11:40 ver. 4,23

d 11:42 ch. 12:30

e 11:44 ch. 20:7

f 11:45 ch. 2:23; 10:42; 12:11,18

g 11:47 Ps. 2:2; Matt. 26:3; Mark 14:1; Luke 22:2

hch. 12:19; Acts 4:16

i 11:49 ch. 18:14; Luke 3:2; Acts 4:6

j 11:50 ch. 18:14

a 11:52 Isa. 49:6; 1 John 2:2

bch. 10:16; Eph. 2:14-17

c 11:54 ch. 4:1,3; 7:1

dSee 2 Chron. 13:19

e 11:55 ch. 2:13; 5:1; 6:4

f 11:56 ch. 11:7

g 12:1 ch. 11:1,43

h 12:2 Matt. 26:6; Mark 14:3

i 12:3 ch. 11:2; Luke 10:38-39

j 12:6 ch. 13:29

k 12:8 Matt. 26:11; Mark 14:7

l 12:9 ch. 11:43-44

m 12:10 Luke 16:31

n 12:11 ver. 18; ch. 11:45

o 12:12 Matt. 21:8; Mark 11:8; Luke 19:35-36, etc.

a 12:13 Ps. 118:25-26

b 12:14 Matt. 21:7

c 12:15 Zech. 9:9

d 12:16 Luke 18:34

ech. 7:39

fch. 14:26

g 12:18 ver. 11

h 12:19 ch. 11:47-48

i 12:20 Acts 17:4

j1 Kings 8:41-42; Acts 8:27

k 12:21 ch. 1:44

l 12:23 ch. 13:32; 17:1

m 12:24 1 Cor. 15:36

n 12:25 Matt. 10:39; 16:25; Mark 8:35; Luke 9:24; 17:33

o 12:26 ch. 14:3; 17:24; 1 Thess. 4:17

p 12:27 ch. 13:21; Matt. 26:38-39; Luke 12:50

qch. 18:37; Luke 22:53

r 12:28 Matt. 3:17

s 12:30 ch. 11:42

t 12:31 ch. 14:30; 16:11; Matt. 12:29; Luke 10:18; Acts 26:18; 2 Cor. 4:4; Eph. 2:2; 6:12

u 12:32 ch. 3:14; 8:28

vRom. 5:18; Heb. 2:9

w 12:33 ch. 18:32

x 12:34 Ps. 89:36-37; 110:4; Isa. 9:7; 53:8; Ezek. 37:25; Dan. 2:44; 7:14,27; Mic. 4:7

a 12:35 ver. 46; ch. 1:9; 8:12; 9:5

bJer. 13:16; Eph. 5:8

cch. 11:10; 1 John 2:11

d 12:36 Luke 16:8; Eph. 5:8; 1 Thess. 5:5; 1 John 2:9-11

ech. 8:59; 11:54

f 12:38 Isa. 53:1; Rom. 10:16

g 12:40 Isa. 6:9-10; Matt. 13:14

h 12:41 Isa. 6:1

i 12:42 ch. 7:13; 9:22

j 12:43 ch. 5:44

k 12:44 Mark 9:37; 1 Pet. 1:21

l 12:45 ch. 14:9

m 12:46 ver. 35-36; ch. 3:19; 8:12; 9:5,39

n 12:47 ch. 5:45; 8:15,26

och. 3:17

p 12:48 Luke 10:16

qDeut. 18:19; Mark 16:16

r 12:49 ch. 8:38; 14:10

sDeut. 18:18

t 13:1 Matt. 26:2

uch. 12:23; 17:1,11

a 13:2 ver. 27; Luke 22:3

b 13:3 ch. 3:35; 17:2; Matt. 11:27; 28:18; Acts 2:36; 1 Cor. 15:27; Heb. 2:8

cch. 8:42; 16:28

d 13:4 Luke 22:27; Php. 2:7-8

e 13:6 See Matt. 3:14

f 13:7 ver. 12

g 13:8 ch. 3:5; 1 Cor. 6:11; Eph. 5:26; Titus 3:5; Heb. 10:22

h 13:10 ch. 15:3

i 13:11 ch. 6:64

j 13:13 Matt. 23:8,10; Luke 6:46; 1 Cor. 8:6; 12:3; Php. 2:11

k 13:14 Luke 22:27

lRom. 12:10; Gal. 6:1-2; 1 Pet. 5:5

m 13:15 Matt. 11:29; Php. 2:5; 1 Pet. 2:21; 1 John 2:6

n 13:16 ch. 15:20; Matt. 10:24; Luke 6:40

o 13:17 James 1:25

p 13:18 ver. 21; Ps. 41:9; Matt. 26:23

q 13:19 ch. 14:29; 16:4

r 13:20 Matt. 10:40; 25:40; Luke 10:16

s 13:21 Matt. 26:21; Mark 14:18; Luke 22:21

tch. 12:27

uActs 1:17; 1 John 2:19

v 13:23 ch. 19:26; 20:2; 21:7,20,24

a 13:27 ch. 6:70; Luke 22:3

b 13:29 ch. 12:6

c 13:31 ch. 12:23

dch. 14:13; 1 Pet. 4:11

e 13:32 ch. 17:1,4-6

fch. 12:23

g 13:33 ch. 7:34; 8:21

h 13:34 ch. 15:12,17; Lev. 19:18; Eph. 5:2; 1 Thess. 4:9; James 2:8; 1 Pet. 1:22; 1 John 2:7-8; 3:11,23; 4:21

i 13:35 1 John 2:5; 4:20

j 13:36 ch. 21:18; 2 Pet. 1:14

k 13:37 Matt. 26:33-35; Mark 14:29-31; Luke 22:33-34

l 14:1 ver. 27; ch. 16:3,22

m 14:2 ch. 13:33,36

n 14:3 ver. 18,28; Acts 1:11

och. 12:26; 17:24; 1 Thess. 4:17

p 14:6 Heb. 9:8

qch. 1:17; 8:32

rch. 1:4; 11:25

sch. 10:9

t 14:7 ch. 8:19

a 14:9 ch. 12:45; Col. 1:15; Heb. 1:3

b 14:10 ver. 20; ch. 10:38; 17:21,23

cch. 5:19; 7:16; 8:28; 12:49

d 14:11 ch. 5:36; 10:38

e 14:12 Matt. 21:21; Mark 16:17; Luke 10:17

f 14:13 ch. 15:7, 16; 16:23-24; Matt. 7:7; 21:22; Mark 11:24; Luke 11:9; James 1:5; 1 John 3:22; 5:14

g 14:15 ver. 21, 23; ch. 15:10, 14; 1 John 5:3

h 14:16 ch. 15:26; 16:7; Rom. 8:15,26

i 14:17 ch. 15:26; 16:13; 1 John 4:6

j1 Cor. 2:14

k1 John 2:27

l 14:18 Matt. 28:20

mver. 3,28

n 14:19 ch. 16:16

o1 Cor. 15:20

p 14:20 ver. 10; ch. 10:38; 17:21,23,26

q 14:21 ver. 15,23; 1 John 2:5; 5:3

r 14:22 Luke 6:16

s 14:23 ver. 15

t1 John 2:24; Rev. 3:20

u 14:24 ver. 10; ch. 5:19,38; 7:16; 8:28; 12:49

v 14:26 ver. 16; ch. 15:26; 16:7; Luke 24:49

wch. 2:22; 12:16; 16:13; 1 John 2:20,27

a 14:27 Php. 4:7; Col. 3:15

bver. 1

c 14:28 ver. 3,18

dver. 12; ch. 16:16; 20:17

eSee ch. 5:18; 10:30; Php. 2:6

f 14:29 ch. 13:19; 16:4

g 14:30 ch. 12:31; 16:11

h 14:31 ch. 10:18; Php. 2:8; Heb. 5:8

i 15:2 Matt. 15:13

j 15:3 ch. 13:10; 17:17; Eph. 5:26; 1 Pet. 1:22

k 15:4 Col. 1:23; 1 John 2:6

l 15:5 Hos. 14:8; Php. 1:11; 4:13

m 15:6 Matt. 3:10; 7:19

n 15:7 ver. 16; ch. 14:13-14; 16:23

o 15:8 Matt. 5:16; Php. 1:11

pch. 8:31; 13:35

q 15:10 ch. 14:15,21,23

r 15:11 ch. 16:24; 17:13; 1 John 1:4

s 15:12 ch. 13:34; 1 Thess. 4:9; 1 Pet. 4:8; 1 John 3:11; 4:21

t 15:13 ch. 10:11,15; Rom. 5:7-8; Eph. 5:2; 1 John 3:16

u 15:14 ch. 14:15,23; See Matt. 12:50

a 15:15 ch. 17:26; See Gen. 18:17; Acts 20:27

b 15:16 ch. 6:70; 13:18; 1 John 4:10,19

cMatt. 28:19; Mark 16:15; Col. 1:6

dver. 7; ch. 14:13

e 15:17 ver. 12

f 15:18 1 John 3:1,13

g 15:19 1 John 4:5

hch. 17:14

i 15:20 ch. 13:16; Matt. 10:24; Luke 6:40

jEzek. 3:7

k 15:21 ch. 16:3; Matt. 10:22; 24:9

l 15:22 ch. 9:41

mRom. 1:20; James 4:17

n 15:23 1 John 2:23

o 15:24 ch. 3:2; 7:31; 9:32

p 15:25 Ps. 35:19; 69:4

q 15:26 ch. 14:17, 26; 16:7,13; Luke 24:49; Acts 2:33

r1 John 5:6

s 15:27 Luke 24:48; Acts 1:8,21-22; 2:32; 3:15; 4:20,33; 5:32; 10:39; 13:31; 1 Pet. 5:1; 2 Pet. 1:16

tLuke 1:2; 1 John 1:1-2

u 16:1 Matt. 11:6; 24:10; 26:31

v 16:2 ch. 9:22,34; 12:42

wActs 8:1; 9:1; 26:9-11

x 16:3 ch. 15:21; Rom. 10:2; 1 Cor. 2:8; 1 Tim. 1:13

y 16:4 ch. 13:19; 14:29

zSee Matt. 9:15

aa 16:5 ver. 10,16; ch. 7:33; 13:3; 14:28

ab 16:6 ver. 22; ch. 14:1

ac 16:7 ch. 7:39; 14:16,26; 15:26

adActs 2:33; Eph. 4:8

a 16:9 Acts 2:22-37

b 16:10 Acts 2:32

cch. 3:14; 5:32

d 16:11 Acts 26:18

ech. 12:31; Luke 10:18; Eph. 2:2; Col. 2:15; Heb. 2:14

f 16:12 Mark 4:33; 1 Cor. 3:2; Heb. 5:12

g 16:13 ch. 14:17; 15:26

hch. 14:26; 1 John 2:20,27

i 16:15 ch. 3:35; 13:3; 17:10; Matt. 11:27

j 16:16 ver. 10; ch. 7:33; 13:33; 14:19

kver. 28; ch. 13:3

l 16:21 Isa. 26:17

m 16:22 ver. 6

nch. 14:1,27; 20:20; Luke 24:41,52; Acts 2:46; 13:52; 1 Pet. 1:8

o 16:23 ch. 14:13; 15:16; Matt. 7:7

p 16:24 ch. 15:11

q 16:26 ver. 23

r 16:27 ch. 14:21,23

sver. 30; ch. 3:13; 17:8

t 16:28 ch. 13:3

u 16:30 ch. 21:17

vver. 27; ch. 17:8

a 16:32 Matt. 26:31; Mark 14:27

bch. 20:10

cch. 8:29; 14:10-11

d 16:33 ch. 14:27; Isa. 9:6; Rom. 5:1; Eph. 2:14; Col. 1:20

ech. 15:19-21; 2 Tim. 3:12

fch. 14:1

gRom. 8:37; 1 John 4:4; 5:4

h 17:1 ch. 12:23; 13:32

i 17:2 ch. 3:35; 5:27; Dan. 7:14; Matt. 11:27; 28:18; Php. 2:10; Heb. 2:8

jver. 6,9,24; ch. 6:37

k 17:3 Isa. 53:11; Jer. 9:24

l1 Cor. 8:4; 1 Thess. 1:9

mch. 3:34; 5:36-37; 6:29,57; 7:29; 10:36; 11:42

n 17:4 ch. 13:31; 14:13

och. 4:34; 5:36; 9:3; 19:30

pch. 14:31; 15:10

q 17:5 ch. 1:1-2; 10:30; 14:9; Php. 2:6; Col. 1:15,17; Heb. 1:3,10

r 17:6 ver. 26; Ps. 22:22

sver. 2,9,11; ch. 6:37,39; 10:29; 15:19

t 17:8 ch. 8:28; 12:49; 14:10

uver. 25; ch. 16:27,30

v 17:9 1 John 5:19

w 17:10 ch. 16:15

x 17:11 ch. 13:1; 16:28

y1 Pet. 1:5; Jude 1

zver. 21, etc.

aach. 10:30

ab 17:12 ch. 6:39; 10:28; Heb. 2:13

acch. 18:9; 1 John 2:19

adch. 6:70; 13:18

aePs. 109:8; Acts 1:20

af 17:14 ver. 8

agch. 15:18-19; 1 John 3:13

ahver. 16; ch. 8:23

ai 17:15 Matt. 6:13; Gal. 1:4; 2 Thess. 3:3; 1 John 5:18

a 17:16 ver. 14

b 17:17 ch. 15:3; Acts 15:9; Eph. 5:26; 1 Pet. 1:22

cch. 8:40; 2 Sam. 7:28; Ps. 119:142,151

d 17:18 ch. 20:21

e 17:19 1 Cor. 1:2,30; 1 Thess. 4:7; Heb. 10:10

f 17:21 ver. 11,22-23; ch. 10:16; Rom. 12:5; Gal. 3:28

gch. 10:38; 14:11

h 17:22 ch. 14:20; 1 John 1:3; 3:24

i 17:23 Col. 3:14

j 17:24 ch. 12:26; 14:3; 1 Thess. 4:17

kver. 5

l 17:25 ch. 15:21; 16:3

mch. 7:29; 8:55; 10:15

nver. 8; ch. 16:27

o 17:26 ver. 6; ch. 15:15

pch. 15:9

q 18:1 Matt. 26:36; Mark 14:32; Luke 22:39

r2 Sam. 15:23

s 18:2 Luke 21:37; 22:39

t 18:3 Matt. 26:47; Mark 14:43; Luke 22:47; Acts 1:16

u 18:9 ch. 17:12

v 18:10 Matt. 26:51; Mark 14:47; Luke 22:49-50

a 18:11 Matt. 20:22; 26:39,42

b 18:13 See Matt. 26:57

cLuke 3:2

d 18:14 ch. 11:50

e 18:15 Matt. 26:58; Mark 14:54; Luke 22:54

f 18:16 Matt. 26:69; Mark 14:66; Luke 22:54

g 18:20 ch. 7:14, 26,28; 8:2; Matt. 26:55; Luke 4:15

h 18:22 Jer. 20:2; Acts 23:2

i 18:24 Matt. 26:57

j 18:25 Matt. 26:69,71; Mark 14:69; Luke 22:58

k 18:27 ch. 13:38; Matt. 26:74; Mark 14:72; Luke 22:60

a 18:28 Matt. 27:2; Mark 15:1; Luke 23:1; Acts 3:13

bActs 10:28; 11:3

c 18:32 ch. 12:32-33; Matt. 20:19

d 18:33 Matt. 27:11

e 18:36 1 Tim. 6:13

fch. 6:15; 8:15; Dan. 2:44; 7:14; Luke 12:14

g 18:37 ch. 8:47; 1 John 3:19; 4:6

h 18:38 ch. 19:4, 6; Matt. 27:24; Luke 23:4

i 18:39 Matt. 27:15; Mark 15:6; Luke 23:17

j 18:40 Acts 3:14

kLuke 23:19

l 19:1 Matt. 20:19; 27:26; Mark 15:15; Luke 18:33

a 19:4 ver. 6; ch. 18:38

b 19:6 Acts 3:13

c 19:7 Lev. 24:16

dch. 5:18; 10:33; Matt. 26:65

e 19:9 Isa. 53:7; Matt. 27:12,14

f 19:11 ch. 7:30; Luke 22:53

g 19:12 Luke 23:2

hActs 17:7

i 19:14 Matt. 27:62

j 19:15 Gen. 49:10

k 19:16 Matt. 27:26,31; Mark 15:15; Luke 23:24

l 19:17 Matt. 27:31,33; Mark 15:21-22; Luke 23:26,33

mNum. 15:36; Heb. 13:12

n 19:19 Matt. 27:37; Mark 15:26; Luke 23:38

a 19:23 Matt. 27:35; Mark 15:24; Luke 23:34

b 19:24 Ps. 22:18

c 19:25 Matt. 27:55; Mark 15:40; Luke 23:49

dLuke 24:18

e 19:26 ch. 13:23; 20:2; 21:7,20,24

fch. 2:4

g 19:27 ch. 1:11; 16:32

h 19:28 Ps. 69:21

i 19:29 Matt. 27:48

j 19:30 ch. 17:4

k 19:31 ver. 42; Mark 15:42

lDeut. 21:23

m 19:34 1 John 5:6,8

a 19:36 Exod. 12:46; Num. 9:12; Ps. 34:20

b 19:37 Ps. 22:16-17; Zech. 12:10; Rev. 1:7

c 19:38 Matt. 27:57; Mark 15:42; Luke 23:50

dch. 9:22; 12:42

e 19:39 ch. 3:1-2; 7:50

f 19:40 Acts 5:6

g 19:42 Isa. 53:9

hver. 31

i 20:1 Matt. 28:1; Mark 16:1; Luke 24:1

j 20:2 ch. 13:23; 19:26; 21:7,20,24

a 20:3 Luke 24:12

b 20:5 ch. 19:40

c 20:7 ch. 11:44

d 20:9 Ps. 16:10; Acts 2:25-31; 13:34-35

e 20:11 Mark 16:5

f 20:14 Matt. 28:9; Mark 16:9

gch. 21:4; Luke 24:16,31

a 20:17 Ps. 22:22; Matt. 28:10; Rom. 8:29; Heb. 2:11

bch. 16:28

cEph. 1:17

d 20:18 Matt. 28:10; Luke 24:10

e 20:19 Mark 16:14; Luke 24:36; 1 Cor. 15:5

f 20:20 ch. 16:22

g 20:21 ch. 17:18-19; Matt. 28:18; Heb. 3:1; 2 Tim. 2:2

h 20:23 Matt. 16:19; 18:18

i 20:24 ch. 11:16

j 20:27 1 John 1:1

k 20:29 2 Cor. 5:7; 1 Pet. 1:8

l 20:30 ch. 21:25

m 20:31 Luke 1:4

nch. 3:15-16; 5:24; 1 Pet. 1:9

a 21:2 ch. 1:45

bMatt. 4:21

c 21:4 ch. 20:14

d 21:5 Luke 24:41

e 21:6 Luke 5:4,6-7

f 21:7 ch. 13:23; 20:2

g 21:12 Acts 10:41

h 21:14 See ch. 20:19,26

i 21:16 Acts 20:28; Heb. 13:20; 1 Pet. 2:25; 5:2,4

j 21:17 ch. 2:24-25; 16:30

k 21:18 ch. 13:36; Acts 12:3-4

l 21:19 2 Pet. 1:14

m 21:20 ch. 13:23,25; 20:2

a 21:22 Matt. 16:27-28; 25:31; 1 Cor. 4:5; 11:26; Rev. 2:25; 3:11; 22:7,20

b 21:24 ch. 19:35; 3 John 12

c 21:25 ch. 20:30

dAmos 7:10

John

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Timeline of John

Structure

Outline

John Study Notes

John Cross-References